THe word of the Lord which came vnto Zephaniah, the Sonne of Cushi, the Sonne of Gedaliah, the Son of Amaria, the Sonne of Hizkiah in the dayes of Iosiah, the Son of Amon king of Iudah.
THe word of the Lord which Come unto Zephaniah, the Son of Cushi, the Son of Gedaliah, the Son of Amaria, the Son of Hizkiah in the days of Josiah, the Son of Amon King of Iudah.
or inscriptions, in the which, they do declare the nature or kinde of their doctrin, setting out also what they them selues were, and what time they prophecied.
or inscriptions, in the which, they do declare the nature or kind of their Doctrine, setting out also what they them selves were, and what time they prophesied.
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The diligent consideration whereof doeth teach in what stéede their doctrine may stand vs. And certeinly these thinges offer them selues of vs to be considered in the inscription,
The diligent consideration whereof doth teach in what steed their Doctrine may stand us And Certainly these things offer them selves of us to be considered in the inscription,
but thou must note that that is expresly called the word of GOD, which not God him self published from heauē but that which ye Prophets first without al doubt with liuely voyce, or word of mouth preached: but afterwardes comprehended in writing.
but thou must note that that is expressly called the word of GOD, which not God him self published from heaven but that which you prophets First without all doubt with lively voice, or word of Mouth preached: but afterwards comprehended in writing.
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It might be thought a point of arrogancie or pride in them, for intituling theyr bookes after such a sort, except it were knowne that they did it by vertue of their office, that as the Ambassadours of God him selfe, they should warrant the trueth of their doctrine.
It might be Thought a point of arrogancy or pride in them, for intituling their books After such a sort, except it were known that they did it by virtue of their office, that as the ambassadors of God him self, they should warrant the truth of their Doctrine.
and the matter it self declareth that this thing was truely spoken by the Apostle. For all the doctrin of the Prophets is occupied about the consideration of mans saluation,
and the matter it self Declareth that this thing was truly spoken by the Apostle. For all the Doctrine of the prophets is occupied about the consideration of men salvation,
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For, as much as belongeth to the consideration of saluation, they teach no other way then that which is comprehended in the first promises made by GOD, whereof also Christ Iesus is the fulfiller and mediatour for vs, whome God the father before all beginnings hath appoynted to be the Sauiour of mankinde:
For, as much as belongeth to the consideration of salvation, they teach no other Way then that which is comprehended in the First promises made by GOD, whereof also christ Iesus is the fulfiller and Mediator for us, whom God the father before all beginnings hath appointed to be the Saviour of mankind:
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but if thou hast regarde vnto fayth, the worship of God, as also vnto whatsoeuer thinges apperteine to the conuersation of lyfe, they teach nothing which agréeth not, eyther with the law of nature,
but if thou hast regard unto faith, the worship of God, as also unto whatsoever things appertain to the Conversation of life, they teach nothing which agreeth not, either with the law of nature,
but in their prophecies, or foreshewinges there appeareth such knowledge of thinges to come, that all men examining those prophecies, with the thinges comming to passe accordingly, must néedes confesse that the same farre passeth the reach of mans reason:
but in their prophecies, or foreshewinges there appears such knowledge of things to come, that all men examining those prophecies, with the things coming to pass accordingly, must needs confess that the same Far passes the reach of men reason:
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or of their countrey, who will not affirme that they receaued of the spirite of Christ those things, which they foretolde of his death, resurrection, enlarging of his kingdome,
or of their country, who will not affirm that they received of the Spirit of christ those things, which they foretold of his death, resurrection, enlarging of his Kingdom,
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or els with open mouth affirme, that they belonge nothing at all vnto vs. For what reason doth enforce vs to doubt of those things which we sée confirmed by so many,
or Else with open Mouth affirm, that they belong nothing At all unto us For what reason does enforce us to doubt of those things which we see confirmed by so many,
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and those so certeine testimonies? Furthermore séeing in these prophecies, is conteined the worde of God, wherevnto all men must be subiect, who will affirme that it belongeth not vnto him selfe,
and those so certain testimonies? Furthermore seeing in these prophecies, is contained the word of God, whereunto all men must be Subject, who will affirm that it belongeth not unto him self,
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except hée which with professed vngodlinesse dare denie vnto God his obedience? Moreouer not onely the name of Zephaniah is here set downe, but his father also,
except he which with professed ungodliness Dare deny unto God his Obedience? Moreover not only the name of Zephaniah is Here Set down, but his father also,
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touching whome although there is not els where in the Scriptures, any thing extant, neyther yet that doctrine of the Iewes deserueth much credence, which affirme that so many of the Prophets fathers as are by name mētioned in the scriptures, were Prophets:
touching whom although there is not Else where in the Scriptures, any thing extant, neither yet that Doctrine of the Iewes deserves much credence, which affirm that so many of the prophets Father's as Are by name mentioned in the Scriptures, were prophets:
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But I teach men to marke the counsayle of God, who out of all states of men, separeth ministers vnto him selfe, whose trauaile hée may vse in ye publishing of his word.
But I teach men to mark the counsel of God, who out of all states of men, separeth Ministers unto him self, whose travail he may use in you publishing of his word.
Furthermore there is none, that is ignoraunt how in the newe testament also men of diuers states and conditions, were called to the function of teaching:
Furthermore there is none, that is ignorant how in the new Testament also men of diverse states and conditions, were called to the function of teaching:
which thing doubtlesse was done by the singular counsell of God, that his worde of vs should be lesse suspected, it being also taught by the way, that the same word belongeth to men of euery place,
which thing doubtless was done by the singular counsel of God, that his word of us should be less suspected, it being also taught by the Way, that the same word belongeth to men of every place,
Thirdly the time of Zephaniah is declared, in the dayes of Iosia the Son of Amon, king of Iuda, hee was therefore of the last which prophecied before the captiuitie,
Thirdly the time of Zephaniah is declared, in the days of Josiah the Son of Amon, King of Iuda, he was Therefore of the last which prophesied before the captivity,
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But this our Prophet prophecified vnder Iosia onely, but the argument of his sermon may be gathered out of the historie of those times, which is mentioned in the second booke of the kinges, the 22. and 23. chapters,
But this our Prophet prophecified under Josiah only, but the argument of his sermon may be gathered out of the history of those times, which is mentioned in the second book of the Kings, the 22. and 23. Chapters,
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Then euery where he pulled down the altars, Idolles, groues, and as it was prophecied of him 357. yeares before hée burned the bones of the wicked sacrificing Priestes vppon their altars, the next yeare following, Ieremy began to prophecie, who by teaching, admonishing,
Then every where he pulled down the Altars, Idols, groves, and as it was prophesied of him 357. Years before he burned the bones of the wicked sacrificing Priests upon their Altars, the next year following, Ieremy began to prophecy, who by teaching, admonishing,
but in the 18. yeare of Iosia, when hée had set his minde to repayre the Lordes house, the booke of the lawe was founde, which hitherto through the negligence and vngodlinesse of the kinges, ano priestes had layne together vnknown, and no whit regarded:
but in the 18. year of Josiah, when he had Set his mind to repair the lords house, the book of the law was found, which hitherto through the negligence and ungodliness of the Kings, anon Priests had lain together unknown, and no whit regarded:
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and punishment that hanged ouer their heades, hée cut his garmentes, and sending messengers vnto Hulda the prophets asked counsell as concerning the will of God.
and punishment that hanged over their Heads, he Cut his garments, and sending messengers unto Huldah the Prophets asked counsel as Concerning the will of God.
and by publike authoritie hée appoynted a reformation whereby was rooted out of the land of Iuda and Israel, what abhomination or superstition so euer remained in the first reformatiō.
and by public Authority he appointed a Reformation whereby was rooted out of the land of Iuda and Israel, what abomination or Superstition so ever remained in the First Reformation.
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Here therefore it was, that this our Prophet Zephaniah was sent to be a felow companion with Ieremy in this businesse, that he might call into the way those louers of theyr own superstition;
Here Therefore it was, that this our Prophet Zephaniah was sent to be a fellow Companion with Ieremy in this business, that he might call into the Way those lovers of their own Superstition;
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but with threatned destruction to frighten those which were past amendment. This thing hée performeth in thrée sermons, which are declared in like number of chapiters.
but with threatened destruction to frighten those which were passed amendment. This thing he Performeth in thrée Sermons, which Are declared in like number of Chapiters.
secondly he teacheth the repentance, and because he knew that the nations néere abordering would vngodlily and malapertly triumph ouer the perishing Iewes, he also foretelleth that the iudgement of God shall fiercely inuade them:
secondly he Teaches the Repentance, and Because he knew that the Nations near abordering would ungodlily and malapertly triumph over the perishing Iewes, he also foretelleth that the judgement of God shall fiercely invade them:
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The third thing he bendeth against Ierusalem, and threatneth destruction vnto the same, that he might shake from them their vaine confidence of outwarde assistance.
The third thing he bendeth against Ierusalem, and threatens destruction unto the same, that he might shake from them their vain confidence of outward assistance.
and how they may bée deceaued, which thinke that they haue done sufficiently, if they haue remoued out of the way, externall abuses, leauing in the meane season many other thinges, which serue eyther for lust or pleasure,
and how they may been deceived, which think that they have done sufficiently, if they have removed out of the Way, external Abuses, leaving in the mean season many other things, which serve either for lust or pleasure,
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Or what shall we promise vnto our selues from these lame, or wilyly begunne reformations, seing those thinges fell so soone to ground, which Iosia not without the counsell of the most holy prophetes had set vp? questionlesse (as Christ saieth) there will alwayes be some, which to the new wine of the gospell, will preferre the olde wine of superstitions,
Or what shall we promise unto our selves from these lame, or wilily begun reformations, sing those things fell so soon to ground, which Josiah not without the counsel of the most holy Prophets had Set up? questionless (as christ Saith) there will always be Some, which to the new wine of the gospel, will prefer the old wine of superstitions,
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of which thing the booke of Iudges setteth forth examples in them, that succéeded their fathers, which in the wildernesse sawe the workes of GOD, they being altogether ignoraunt,
of which thing the book of Judges sets forth Examples in them, that succeeded their Father's, which in the Wilderness saw the works of GOD, they being altogether ignorant,
for hée was not so without vnderstanding, that he could not marke the selfe will frowardnesse of his nobles and the people, which the prophets did euery day reproue.
for he was not so without understanding, that he could not mark the self will frowardness of his Nobles and the people, which the Prophets did every day reprove.
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First with GOD they are made without all excuse, for as much as they do wickedly dispise the libertie of true worship and pure religion being offered vnto them.
First with GOD they Are made without all excuse, for as much as they do wickedly despise the liberty of true worship and pure Religion being offered unto them.
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The wickednesse and tyranny of their Kings might in some parte haue excused the Iewes, if there had bene none ther which studied to bring againe the law of GOD,
The wickedness and tyranny of their Kings might in Some part have excused the Iewes, if there had be none there which studied to bring again the law of GOD,
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& God with ye babylonish fire tooke away those superstitious and wicked kindes of worshipping, which with the healthful light of his word could not be remoued.
& God with you babylonish fire took away those superstitious and wicked Kinds of worshipping, which with the healthful Light of his word could not be removed.
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I would to GOD they would be more diligent in consideration of this example, vnto whom at this time God hath restored his word, & the frée preaching therof:
I would to GOD they would be more diligent in consideration of this Exampl, unto whom At this time God hath restored his word, & the free preaching thereof:
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But because through your vngodlines, many thinges yet remaine, being contrary to my lawes, verily I my selfe will bring forth broomes much more rough, wherewith these abhominable reliques, with their Patrons or defenders, shalbe cleane purged &c. But here we must marke that destruction is also threatned vnto beastes:
But Because through your ungodliness, many things yet remain, being contrary to my laws, verily I my self will bring forth brooms much more rough, wherewith these abominable Relics, with their Patrons or defenders, shall clean purged etc. But Here we must mark that destruction is also threatened unto beasts:
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and his wonderful prouidence when we sée that in very populous countryes, the mears and riuers abound with fish, the woodes with wilde beastes and birdes,
and his wondered providence when we see that in very populous countries, the mears and Rivers abound with Fish, the woods with wild beasts and Birds,
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& againe on the other side, that those riuers should be without fish, and that there should appeare neither beast nor bird in those woodes where no man is, by any engine to take them:
& again on the other side, that those Rivers should be without Fish, and that there should appear neither beast nor bird in those woods where no man is, by any engine to take them:
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Let vs in these and such like examples acknowledge the iudgement of God, and all drowsinesse being shaken off, let vs returne from our sins vnto God, by Iesus Christ, who by the worthines of his owne blood hath pacified his fathers wrath, to him be thanks giuing, honour and glory and power for euer. Amen.
Let us in these and such like Examples acknowledge the judgement of God, and all drowsiness being shaken off, let us return from our Sins unto God, by Iesus christ, who by the worthiness of his own blood hath pacified his Father's wrath, to him be thanks giving, honour and glory and power for ever. Amen.
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And how necessarie a more sharpe, and franke manacing of punishments is, they do quickly feele in thēselues, which by the rule of God his law, do examine the disposition of their owne flesh:
And how necessary a more sharp, and frank menacing of punishments is, they do quickly feel in themselves, which by the Rule of God his law, do examine the disposition of their own Flesh:
The Prophet Zephany in this present place performeth both these thinges. For first hee bendeth these threatninges against the kingdom of Iuda & Ierusalem:
The Prophet Zephany in this present place Performeth both these things. For First he bendeth these threatenings against the Kingdom of Iuda & Ierusalem:
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this place therfore teacheth vs to iudge of the calamities of our time, & what sins they must eschew, which would that their affairs should be well séene vnto.
this place Therefore Teaches us to judge of the calamities of our time, & what Sins they must eschew, which would that their affairs should be well seen unto.
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By the stretching out of the hand, he declareth ye gesture of him that striketh, and that because he hath purposed to bring vppon them no vsuall or common plague.
By the stretching out of the hand, he Declareth you gesture of him that striketh, and that Because he hath purposed to bring upon them no usual or Common plague.
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But Ierusalem, besides that it was the kings seat, being famous by reason of the temple and religion, vaunted in the promise of God, which had saide that this should bee his resting place for euer.
But Ierusalem, beside that it was the Kings seat, being famous by reason of the temple and Religion, vaunted in the promise of God, which had said that this should be his resting place for ever.
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Therfore Zephaniah telleth them, that al that their confidence was vaine, and to no purpose, seeing that before all others, hee threatneth Iuda and Ierusalem.
Therefore Zephaniah Telleth them, that all that their confidence was vain, and to no purpose, seeing that before all Others, he threatens Iuda and Ierusalem.
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For all are ioyned with a conditiō, which whosoeuer neglecteth, doeth in vaine so violently pull vnto them the promises, frō the which they haue parted them selues, through their owne faulte.
For all Are joined with a condition, which whosoever neglecteth, doth in vain so violently pull unto them the promises, from the which they have parted them selves, through their own fault.
These thinges may well be laide in the way of those Romish ones, which obiect vnto vs their Rome: For what hath God at any time saide as concerning that citie, whereby it may bee proued that that ought to be acknowledged ye chiefe seate and head of the Church,
These things may well be laid in the Way of those Romish ones, which Object unto us their Room: For what hath God At any time said as Concerning that City, whereby it may be proved that that ought to be acknowledged you chief seat and head of the Church,
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but that we may graunt that those thinges bée true, which they falsely auouche? what shal they perteine vnto thē which haue no lesse fowly fallen from the godlines of their forefathers then ye Iewes,
but that we may grant that those things been true, which they falsely avouch? what shall they pertain unto them which have no less foully fallen from the godliness of their Forefathers then you Iewes,
& inhabitāts of Ierusalē did? let those also think that the same thing is spoken vnto them which are accustomed to glory in the doings of their elders,
& inhabitants of Ierusalē did? let those also think that the same thing is spoken unto them which Are accustomed to glory in the doings of their Elders,
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and yet he doth not here name their vsurie, riot, lust, incest, murders, and such like offences, which wise men & of better report cōmōly are wont to condemn.
and yet he does not Here name their Usury, riot, lust, Incest, murders, and such like offences, which wise men & of better report commonly Are wont to condemn.
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Baal was the God of the Sidonians, as Hieronymus hath noted in his commētaries vpon Hosea, being the same that Belus is, which by the commandement of Simiramis, was worshipped of the Babylonians.
Baal was the God of the Sidonians, as Hieronymus hath noted in his commentaries upon Hosea, being the same that Belus is, which by the Commandment of Semiramis, was worshipped of the Babylonians.
Virgil doubtlesse writeth that Dido, when she entertained Aeneas, dranke wine in the same bowle, wherein Belus, and al since him were wont to do &c. Achab king of Israel was ye first that brought this Gods seruice into the holy Land,
Virgil doubtless Writeth that Dido, when she entertained Aeneas, drank wine in the same bowl, wherein Belus, and all since him were wont to do etc. Ahab King of Israel was the First that brought this God's service into the holy Land,
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From hence the cōtagion came into the land of Iuda, that there also temples and Altars were euery where erected vnto Baal, & althogh Iosia (as we said before) had pulled thē downe,
From hence the contagion Come into the land of Iuda, that there also Temples and Altars were every where erected unto Baal, & although Josiah (as we said before) had pulled them down,
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But let those thinke that this is spoken vnto them, whosoeuer are carefull to keepe the remnaunt of Baal, whiles reformation of doctrin and religion is established.
But let those think that this is spoken unto them, whosoever Are careful to keep the remnant of Baal, while Reformation of Doctrine and Religion is established.
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But there is no doubt but GOD hath his broomes wherewith hee wil purge, not without their great plague and punishement, those reliques of superstition.
But there is no doubt but GOD hath his brooms wherewith he will purge, not without their great plague and punishment, those Relics of Superstition.
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neither is it to be doubted but that other Gods also had their sacrifices, which tooke vpon them these forē ceremonies, which before were neuer known.
neither is it to be doubted but that other God's also had their Sacrifices, which took upon them these forē ceremonies, which before were never known.
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There were moreouer besides these a kind of seueral priests called Kemarim, which (as we read, were appointed by the kings of Iuda to burn Frankencense in the high places,
There were moreover beside these a kind of several Priests called Kemarim, which (as we read, were appointed by the Kings of Iuda to burn Frankincense in the high places,
and because the Prophet doeth coupple them with the Priestes, it is euident that they were a kind of men of inferiour degrée, skilfull in those mysteries,
and Because the Prophet doth couple them with the Priests, it is evident that they were a kind of men of inferior degree, skilful in those Mysteres,
For although Paule may séeme to haue appointed in the Church, degrées of Ministers, saying that some were appoynted Apostles, some teachers, some Euangelists, and some prophets:
For although Paul may seem to have appointed in the Church, Degrees of Ministers, saying that Some were appointed Apostles, Some Teachers, Some Evangelists, and Some Prophets:
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and seauen generall degrées were appoynted. First, dorekéepers, readers, exorcistes, or adiurours, attendentes, subdeacons, deacons, priestes, or sacrificers.
and seauen general Degrees were appointed. First, doorkeepers, Readers, exorcists, or adiurours, attendentes, Subdeacons, Deacons, Priests, or sacrificers.
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But againe among these, some were chappel clarkes, or vndercurats, vpon whose backes, for the most parte, was laide the care and charge of the holy Church matters, other were pastors of parishes,
But again among these, Some were chapel Clerks, or vndercurats, upon whose backs, for the most part, was laid the care and charge of the holy Church matters, other were Pastors of Parishes,
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or Canons, who vnder pretence of religion, gaue themselues to ease and pleasure: and of these, some were wardens, or such as had the ouersight of matters;
or Canonas, who under pretence of Religion, gave themselves to ease and pleasure: and of these, Some were wardens, or such as had the oversight of matters;
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some were Deans, other some were gardians, others were chaunters, the vnder priestes in like manner according to the number of their Gods and offices, had their seuerall names,
Some were Deans, other Some were guardians, Others were chanters, the under Priests in like manner according to the number of their God's and Offices, had their several names,
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and of the younger, the heremits &c. And surely thou shalt find an innumerable companie of idle persons, or els very ill occupied, whereof some did fraudulently take their Church goodes to their owne vses.
and of the younger, the hermits etc. And surely thou shalt find an innumerable company of idle Persons, or Else very ill occupied, whereof Some did fraudulently take their Church goods to their own uses.
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and made traines also to get the priuate goodes of many men. And because those inferior orders do cary amōg the vnskilful multitude, the perswasion of pouertie, and religion;
and made trains also to get the private goods of many men. And Because those inferior order do carry among the unskilful multitude, the persuasion of poverty, and Religion;
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yet amongst their like they did priuily defend the superstitious worship, and did incense the minds of very many against the truth, and Ministers thereof.
yet among their like they did privily defend the superstitious worship, and did incense the minds of very many against the truth, and Ministers thereof.
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Example may bee brought euery where for this matter, and christian Princes and cōmon wealthes not a few haue tried, how much men of this kinde of grist, can do.
Exampl may be brought every where for this matter, and christian Princes and Common wealths not a few have tried, how much men of this kind of grist, can do.
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and according to the corruption of mans wit, tooke from thence the occasion of superstition, from whence they ought to haue acknowledged the power of God, being the creatour of all thinges.
and according to the corruption of men wit, took from thence the occasion of Superstition, from whence they ought to have acknowledged the power of God, being the creator of all things.
& that he also burned the chariots of the Sun. And there is also mention made of the altars which Achaz had builded vpon the roufe of his supping chamber.
& that he also burned the chariots of the Sun. And there is also mention made of the Altars which Ahaz had built upon the roufe of his supping chamber.
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and doe playnely bring againe vnto vs, that heathenesse prophanenesse, while the first doe adorne the starres with the names of Gods, of whome there ought not to bée any mention amonge christians;
and do plainly bring again unto us, that heatheness profaneness, while the First doe adorn the Stars with the names of God's, of whom there ought not to been any mention among Christians;
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and power that wée haue, and so leaueth vs nothing to giue vnto straunge or false Gods. Here also no lesse then before is condemned the superstition of the men in our age, which to GOD the Father of our Lord Iesus Christ, doe ioyne other Saincts, vpon whome they do call in the tyme of their aduersitie,
and power that we have, and so Leaveth us nothing to give unto strange or false God's Here also no less then before is condemned the Superstition of the men in our age, which to GOD the Father of our Lord Iesus christ, do join other Saints, upon whom they do call in the time of their adversity,
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vnto whome they make vowes, or els vse them as Mediatours and intercessors vnto GOD for them, contrarie to that, that Christ saieth in the 14. of Ihon, No man commeth to the Father but by mee.
unto whom they make vows, or Else use them as Mediators and intercessors unto GOD for them, contrary to that, that christ Saith in the 14. of John, No man comes to the Father but by me.
They therefore shal also féele the ielousie of the Lorde, who because hée hath espoused vs vnto him selfe alone in Christ Iesus doeth not suffer any counterfeite to be admitted with him &c. Furthermore it is worthy singular consideration, that with swearing the Prophet ioyneth inuocation:
They Therefore shall also feel the jealousy of the Lord, who Because he hath espoused us unto him self alone in christ Iesus doth not suffer any counterfeit to be admitted with him etc. Furthermore it is worthy singular consideration, that with swearing the Prophet Joineth invocation:
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the cause thereof is, that both of them belong vnto the worshippe of GOD, and (as it shall bée declared by and by) an oath doeth include in it inuocation,
the cause thereof is, that both of them belong unto the worship of GOD, and (as it shall been declared by and by) an oath doth include in it invocation,
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For Esaias, when hée prophecied that Egypt should at some tyme bée lightned with the knowledge of the true God, amongst other things doeth saie, that they shall sweare by the Lorde of hostes.
For Isaiah, when he prophesied that Egypt should At Some time been lightened with the knowledge of the true God, among other things doth say, that they shall swear by the Lord of hosts.
Againe hée treating of the Church, and of the studies and manners of the godly, saieth, He that shall blesse him selfe in the earth, shall blesse him selfe in the true God,
Again he treating of the Church, and of the studies and manners of the godly, Saith, He that shall bless him self in the earth, shall bless him self in the true God,
Because therefore that an oath is a parte of the worship of God, which wée may not translate from him vnto his creatures, they ought to sweare by his name onely which wil vse the same godly and lawfully, as they ought to doe.
Because Therefore that an oath is a part of the worship of God, which we may not translate from him unto his creatures, they ought to swear by his name only which will use the same godly and lawfully, as they ought to do.
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But that inuocation is due onely vnto God, it is better knowne, then that it néedeth to be shewed in many words the Martyrs sawe these thinges longe since, which had rather suffer most cruell punishment,
But that invocation is due only unto God, it is better known, then that it needeth to be showed in many words the Martyrs saw these things long since, which had rather suffer most cruel punishment,
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because fortune is the God, which by his counsell doeth gouerne and direct mens behests. But hée rather regarded what the wicked enimies vnderstoode by the word [ fortune ],
Because fortune is the God, which by his counsel doth govern and Direct men's behests. But he rather regarded what the wicked enemies understood by the word [ fortune ],
vnto whome the Prophet Zephanie denounceth this horrible iudgement of God. Fiftly hée passeth verie plainely to the wicked, and such as were bakslyders.
unto whom the Prophet Zephaniah Denounceth this horrible judgement of God. Fifty he passes very plainly to the wicked, and such as were bakslyders.
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This may bée séene in the Iewes, they had a worshippe or religion taught them of GOD, they had the doctrine of the Lawe and the Prophets, whome God sent dayly vnto them,
This may been seen in the Iewes, they had a worship or Religion taught them of GOD, they had the Doctrine of the Law and the prophets, whom God sent daily unto them,
The same thing at this time hath befallen the Papistes, they haue the scriptures, as wel as we, wc they accustomed to reade & singe in their Churches.
The same thing At this time hath befallen the Papists, they have the Scriptures, as well as we, which they accustomed to read & sing in their Churches.
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The first is, when the remnaunt of superstitions is kept, when GOD graunteth libertie to reforme thinges, craftie dissemblers doe attend vpon these superstitions, wherevnto they beare great good will,
The First is, when the remnant of superstitions is kept, when GOD granteth liberty to reform things, crafty dissemblers do attend upon these superstitions, whereunto they bear great good will,
but the same at the length degenerateth to a playne defection or falling from God: and these thinges certainely, euen at this day are séene euery where:
but the same At the length degenerateth to a plain defection or falling from God: and these things Certainly, even At this day Are seen every where:
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and doe we as yet meruaile at the wrath of GOD hanging ouer our heades? Let vs learne therefore to attend and waite vpon the word of God, to flye all occasion of euil:
and do we as yet marvel At the wrath of GOD hanging over our Heads? Let us Learn Therefore to attend and wait upon the word of God, to fly all occasion of evil:
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but let vs séeke for al saluation onely in GOD, through the merit of his Sonne Iesus Christe, to whome bée thankes giuing, honour, glory, and power for euer. Amen
but let us seek for all salvation only in GOD, through the merit of his Son Iesus Christ, to whom been thanks giving, honour, glory, and power for ever. Amen
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but he hath especially accused those thinges that concerne religion, which they had corrupted with many superstitions, seeing that they fauoured those thinges secretely, which Iosia woulde haue had destroyed.
but he hath especially accused those things that concern Religion, which they had corrupted with many superstitions, seeing that they favoured those things secretly, which Josiah would have had destroyed.
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or els being withholden by reason of their vaine confidence, they shoulde neglect the care of repentance, by the which they might be brought into fauour with God. This thing doeth the.
or Else being withholden by reason of their vain confidence, they should neglect the care of Repentance, by the which they might be brought into favour with God. This thing doth the.
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Then he doth as it were by name rehearse those, which thought themselues placed without all reache of weapon, by reason of their dignitie and great power.
Then he does as it were by name rehearse those, which Thought themselves placed without all reach of weapon, by reason of their dignity and great power.
Wée are taught in this place, that when GOD hath to doe with vs, by his threatnings, no persuasion of the flesh, wherewith it is woont to fawne vppon vs, ought to be allowed of,
We Are taught in this place, that when GOD hath to doe with us, by his threatenings, not persuasion of the Flesh, wherewith it is wont to fawn upon us, ought to be allowed of,
Bee still therefore in his presence, that is to say, the persuasions of your fleshe beeyng repressed and reiected, submitte your selues wholly vnder his gouernment and correction.
be still Therefore in his presence, that is to say, the persuasions of your Flesh being repressed and rejected, submit your selves wholly under his government and correction.
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The Lorde hath prepared his Sacrifice & sanctified his guestes, he speaketh according too the custome of that people which then was well knowen vnto them all.
The Lord hath prepared his Sacrifice & sanctified his guests, he speaks according too the custom of that people which then was well known unto them all.
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wherevnto none might come, except he were purified or made holie, according to the lawe. The Lorde therefore fayneth, that hee will make a sacrifice, and keepe a holy day,
whereunto none might come, except he were purified or made holy, according to the law. The Lord Therefore feigneth, that he will make a sacrifice, and keep a holy day,
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But by the name of Sacrifice he vnderstandeth the Iewes that must be slaine by the Chaldians, and Babylonians, which in this holy busines must bee vnto God, as it were Priestes.
But by the name of Sacrifice he understandeth the Iewes that must be slain by the Chaldians, and Babylonians, which in this holy business must be unto God, as it were Priests.
By which name Nabucadnezar in Ieremie is called ye seruant of the Lord: And Isay in the same sense calleth the Meades & Persians, the sanctified of God,
By which name Nebuchadnezzar in Ieremie is called you servant of the Lord: And Saiah in the same sense calls the Meads & Persians, the sanctified of God,
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But by the guests which God hath bidden, we may very fittingly vnderstande the foules and beastes, wherevnto hee hath determined to cast out the fleshe of those his enemies to be deuoured.
But by the guests which God hath bidden, we may very fittingly understand the fowls and beasts, whereunto he hath determined to cast out the Flesh of those his enemies to be devoured.
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For in like manner in the reuelation, where the battell of Christ, with Antichrist is described, wee reade, that the Angell spake with a loude voyce to the Byrdes of the ayre, Come and gather ye togeather vnto the Supper of the great God, that ye may eate the flesh of kinges and the fleshe of high Captaines,
For in like manner in the Revelation, where the battle of christ, with Antichrist is described, we read, that the Angel spoke with a loud voice to the Birds of the air, Come and gather you together unto the Supper of the great God, that you may eat the Flesh of Kings and the Flesh of high Captains,
and the fleshe of all free men and bond men, & of small and greate, &c. But in that that the prophet vseth the similitude of a Sacrifice, he seemeth also to vpbraide their vnlawfull holie rytes,
and the Flesh of all free men and bound men, & of small and great, etc. But in that that the Prophet uses the similitude of a Sacrifice, he seems also to upbraid their unlawful holy Rites,
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and in the same mocke with God, you shall not long doe thus, for very shortly God will haue his sacrifices of dedication and will keepe holy day, wherein hee will content or satisfie himselfe with your flesh and blood, offered as it were in Sacrifice.
and in the same mock with God, you shall not long do thus, for very shortly God will have his Sacrifices of dedication and will keep holy day, wherein he will content or satisfy himself with your Flesh and blood, offered as it were in Sacrifice.
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We haue an example of this matter in Phinees, the sonne of Eleazar, who, for killing of Zambrie committing filthinesse with his Madianatish Harlot, is very highly commended,
We have an Exampl of this matter in Phinehas, the son of Eleazar, who, for killing of Zambrie committing filthiness with his Madianatish Harlot, is very highly commended,
In like maner God commendeth Iehu, because he bestowed great diligēce in cutting vp by the rootes, the stocke of wicked Achab, and Iezabel, and in destroying the Priestes of Baal. And for this cause doth promise him a kingdom vnto the fourth generation.
In like manner God commends Iehu, Because he bestowed great diligence in cutting up by the roots, the stock of wicked Ahab, and Jezebel, and in destroying the Priests of Baal. And for this cause does promise him a Kingdom unto the fourth generation.
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For seing as we haue sayde before, that the punishmentes of the wicked doeth make for the woorship of God, it becommeth those not to be slacke and negligent in executing the same, which woulde bée counted the true woorshippers of GOD.
For sing as we have said before, that the punishments of the wicked doth make for the worship of God, it becomes those not to be slack and negligent in executing the same, which would been counted the true worshippers of GOD.
Let therefore the Magistrates alwayes meditate vppon these things, least while through foolish pity, they, sparing the wicked, prouoke the wrath of God against themselues.
Let Therefore the Magistrates always meditate upon these things, lest while through foolish pity, they, sparing the wicked, provoke the wrath of God against themselves.
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for so it will come to passe, that those thinges will worke together vnto them for good, which otherwise would bring destruction, the examples which make for this purpose, we haue els where alleadged, as of Dauid, Daniel, & the Emperour Mauritius, whervnto many others may be added which they yt reade histories doe euery where méet wtal.
for so it will come to pass, that those things will work together unto them for good, which otherwise would bring destruction, the Examples which make for this purpose, we have Else where alleged, as of David, daniel, & the Emperor Mauritius, whereunto many Others may be added which they that read histories do every where meet wtal.
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and assistent vnto them, which also were able to doe them the greatest harme. But he reckoneth vp three sortes of men, vnto whom afterwarde hee addeth the fourth.
and assistent unto them, which also were able to do them the greatest harm. But he Reckoneth up three sorts of men, unto whom afterward he adds the fourth.
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For Ioachas that came vnto the kingdome after his Father Iosia was slayne, after hée had reygned onely thrée Monethes was ledde away Captiue into Egypt,
For Joachas that Come unto the Kingdom After his Father Josiah was slain, After he had reigned only thrée Months was led away Captive into Egypt,
and not long after for his rebellion, he was taken & carried away captiue by the same Nabucadnezar, and dying in the iourney, lacked the right of honourable Buriall.
and not long After for his rebellion, he was taken & carried away captive by the same Nebuchadnezzar, and dying in the journey, lacked the right of honourable Burial.
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and the kinges children, &c. But wée are admonished by these examples what things remaine for those children, that doe degenerate from their fathers godlinesse:
and the Kings children, etc. But we Are admonished by these Examples what things remain for those children, that do degenerate from their Father's godliness:
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and how they are deceiued that by reason of the vertue of their foreelders, doe promise to themselues that all thinges shalbée cocke sure, and very ioyfull.
and how they Are deceived that by reason of the virtue of their foreelders, do promise to themselves that all things shall cock sure, and very joyful.
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For it is so farre away yt they for this cause should scape vnpunished for their wickednesse, that beyng thereby made more without excuse, doe susteine more grieuous punishment:
For it is so Far away that they for this cause should escape unpunished for their wickedness, that being thereby made more without excuse, do sustain more grievous punishment:
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for that that came to passe vpon these, doth also befall many others priuatly, yea and lighteth vpon whole nations publikely, which haue degenerated from the vertue of their Auncestors.
for that that Come to pass upon these, does also befall many Others privately, yea and lights upon Whole Nations publicly, which have degenerated from the virtue of their Ancestors.
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and that theyr children doe degenerate, for this commonly befalleth the children of God, that they seldomly haue children that follow them in godlines and vertue:
and that their children do degenerate, for this commonly befalls the children of God, that they seldomly have children that follow them in godliness and virtue:
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or els hée speaketh of the superstitious, woorshippers of false Gods, which by their straunge and vnaccustomed apparrell, did professe their Godlinesse and Religion.
or Else he speaks of the superstitious, worshippers of false God's, which by their strange and unaccustomed apparel, did profess their Godliness and Religion.
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and howe much those that bée superstitious doe attribute vnto apparrell, it may be gathered by the Monkes and Masse Priestes, which thinke it a sinne, that neuer can bée purged,
and how much those that been superstitious do attribute unto apparel, it may be gathered by the Monks and Mass Priests, which think it a sin, that never can been purged,
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It came to passe at a certaine time, as hée walked vp and downe his chamber, his goune and coate for the great heate béeing layde apart, yt two of his Cardinals that came too speake with him were at his chamber doore.
It Come to pass At a certain time, as he walked up and down his chamber, his gown and coat for the great heat being laid apart, that two of his Cardinals that Come too speak with him were At his chamber door.
how much more are your garmentes a burden vntoo you, that haue come so farre too talke with mee? doe you therfore in like manner lay aside your gounes and coates,
how much more Are your garments a burden unto you, that have come so Far too talk with me? do you Therefore in like manner lay aside your gounes and coats,
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But let vs (and that not negligētly consider, that this is reckoned amongst the causes of destruction, which in mans iudgemēt séemeth to be but a small thing:
But let us (and that not negligently Consider, that this is reckoned among the Causes of destruction, which in men judgement Seemeth to be but a small thing:
who will affirme, that they doe acknowledge their faultes, or repent them of them, which are proude of their apparell? which (as the scripture saieth) began,
who will affirm, that they do acknowledge their Faults, or Repent them of them, which Are proud of their apparel? which (as the scripture Saith) began,
Moreouer, offence is committed against the Lawe of God, and nature, which teach that the vse of apparell is, that our bodies should be honestly couered therewith,
Moreover, offence is committed against the Law of God, and nature, which teach that the use of apparel is, that our bodies should be honestly covered therewith,
I speake nothing now of ye lightnes of ye mind, which is proued by no argumēt more manifestly, thē if we despising ye attire of our owne nation being also receiued from our elders, should dote vpon straunge and vnaccustomed apparell.
I speak nothing now of the lightness of the mind, which is proved by no argument more manifestly, them if we despising the attire of our own Nation being also received from our Elders, should dote upon strange and unaccustomed apparel.
And thereof also the Prophets and Apostles doe very often admonish vs. And they are adiudged worthy of destruction, which with ryot and pride do offend about the same.
And thereof also the prophets and Apostles do very often admonish us And they Are adjudged worthy of destruction, which with riot and pride do offend about the same.
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but as for those superstitious fellowes, they through their hypocrisie commit sin, while they make boaste and vaunte them selues with a shadowe of godlines.
but as for those superstitious Fellows, they through their hypocrisy commit since, while they make boast and vaunt them selves with a shadow of godliness.
Besides this wt monstrous rashnes they do inuent diuers formes of religiō, & with an vnprofitable & superstitious difference of apparel, they cut in péeces the vnitie of the Church, sanctified with the bloud and spirite of Christ,
Beside this with monstrous rashness they do invent diverse forms of Religion, & with an unprofitable & superstitious difference of apparel, they Cut in Pieces the unity of the Church, sanctified with the blood and Spirit of christ,
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Thirdly, And I will visit (saith hée) in that day, euery one that daunceth proudly vpon the thresholde, which fill their maisters houses with vilolence and wrong.
Thirdly, And I will visit (Says he) in that day, every one that danceth proudly upon the threshold, which fill their masters houses with vilolence and wrong.
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yea these things are done without controulement, so that part of the bootie bée brought to their maisters, whose houses in the meane season are filled with wealth gotten by violence and wicked pollicie.
yea these things Are done without controlment, so that part of the booty been brought to their masters, whose houses in the mean season Are filled with wealth got by violence and wicked policy.
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Notwithstanding, this wickednesse was wrought, he not knowing thereof, and they that would haue made complaint vnto the King, could not haue accesse vnto him.
Notwithstanding, this wickedness was wrought, he not knowing thereof, and they that would have made complaint unto the King, could not have access unto him.
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and howling from the second gate, and a great destruction from the hils, &c. Hee nameth the vttermost bounds of the citie, that he may shewe that the calamitie doeth hang ouer it all.
and howling from the second gate, and a great destruction from the hills, etc. He names the uttermost bounds of the City, that he may show that the calamity doth hang over it all.
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The meaning is therefore, that the miserie shalbe so great, that in euery part of the citie shalbe heard ye noyse & howling of them that be woefully afflicted:
The meaning is Therefore, that the misery shall so great, that in every part of the City shall herd the noise & howling of them that be woefully afflicted:
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In these words he cōprehendeth the fourth kind of them, that before all other must bee punished, that is to say, the Marchants, whom hee calleth the inhabiters of the place of morter, either because they dwell in the lower or neather parte of the citie,
In these words he comprehendeth the fourth kind of them, that before all other must be punished, that is to say, the Merchants, whom he calls the inhabiters of the place of mortar, either Because they dwell in the lower or nether part of the City,
for they bring in strange and foren delightes, and doe wonderfully increase excessiue pleasure; ouerthrowing all good instruction, order, discipline, and example of manners:
for they bring in strange and foren delights, and do wonderfully increase excessive pleasure; overthrowing all good instruction, order, discipline, and Exampl of manners:
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and say in their hearts, the Lorde will neither do good nor ill. 13 Therefore their goodes shalbe spoyled, and their houses waste, they shall also builde houses, but not inhabite them:
and say in their hearts, the Lord will neither do good nor ill. 13 Therefore their goods shall spoiled, and their houses waste, they shall also build houses, but not inhabit them:
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the strong man shal cry there bitterly, that is a day of wrath, a day of trouble and heauinesse, a day of destruction and desolation, a day of obscuritie and darkenesse, a day of clowdes and blacknesse,
the strong man shall cry there bitterly, that is a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity and darkness, a day of Clouds and blackness,
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THe Prophet hath hitherto reuealed certaine kind of sinnes, wherwith the Iewes vnder the reigne of Iosia, prouoked the wrath of God against themselues.
THe Prophet hath hitherto revealed certain kind of Sins, wherewith the Iewes under the Reign of Josiah, provoked the wrath of God against themselves.
Among them this was chiefe, that they set them selues against the godly reformation, and did priuily mayntaine those superstitions that were condemned in the law.
Among them this was chief, that they Set them selves against the godly Reformation, and did privily maintain those superstitions that were condemned in the law.
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and prophane despisers of God, and doth in such wise threaten them with punishments and plagues, that he taketh from them al things wherin they might put any confidence against the same threatninges.
and profane despisers of God, and does in such wise threaten them with punishments and plagues, that he Takes from them all things wherein they might put any confidence against the same threatenings.
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And it shall bee in that tyme, (saith hée) that I will searche Ierusalem with lightes, &c. As if hée shoulde saye, you thinke that I cannot sée you, and that you shall escape the fiercenesse of my Iudgement,
And it shall be in that time, (Says he) that I will search Ierusalem with lights, etc. As if he should say, you think that I cannot see you, and that you shall escape the fierceness of my Judgement,
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Those therefore shall then be layd open, and made manifest, which now very cunningly doe counterfeite a care of holynesse, being in déede altogether wicked,
Those Therefore shall then be laid open, and made manifest, which now very cunningly doe counterfeit a care of holiness, being in deed altogether wicked,
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neither can they them selues bée lifted vp to heauen, neither yet doe they suffer those that set their mindes vppon them, to mount aloft to the consideration of heauenly things,
neither can they them selves been lifted up to heaven, neither yet do they suffer those that Set their minds upon them, to mount aloft to the consideration of heavenly things,
Moreouer dregs in an other signification, are taken for extreame miserie, or calamitie, as where Isay writeth that the Iewes shall drinke the Cuppe of the Lorde euen to the dregges:
Moreover dregs in an other signification, Are taken for extreme misery, or calamity, as where Saiah Writeth that the Iewes shall drink the Cup of the Lord even to the dregs:
or masse of filthy mater hydden in the flesh, secretly increasing and créeping on, vntill at length it breake out into open vngodlines, and manifest denying of God.
or mass of filthy mater hidden in the Flesh, secretly increasing and creeping on, until At length it break out into open ungodliness, and manifest denying of God.
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And vnto this sense the Prophet himselfe agreeth in adding, that (They say in their heartes, the Lorde will doe neither good nor ill.) For in these words hée sheweth the thoughts of the wicked, which,
And unto this sense the Prophet himself agreeth in adding, that (They say in their hearts, the Lord will do neither good nor ill.) For in these words he shows the thoughts of the wicked, which,
as most filthy dregges, haue their abyding place in their heartes, wherewith they being deceaued, imagine a God vnto them selues, who (as the Epicure sayeth) walketh too and fro by the poles of heauen,
as most filthy dregs, have their abiding place in their hearts, wherewith they being deceived, imagine a God unto them selves, who (as the Epicure Saith) walks too and from by the poles of heaven,
but hauing respect to their mindes, wherin there is some perseuerance of the heauenly diuine power, they spende their whole tyme and trauell about idle and those starke steruing superstitions.
but having respect to their minds, wherein there is Some perseverance of the heavenly divine power, they spend their Whole time and travel about idle and those stark starving superstitions.
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But when they perceiue that they cannot profite any thing at all thereby, and that they can not in verye déede attribute much to those thinges which they know that they themselues and suche like haue inuented:
But when they perceive that they cannot profit any thing At all thereby, and that they can not in very deed attribute much to those things which they know that they themselves and such like have invented:
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although not openly, yet in their heartes, as the Prophet saieth, alluding to that saying of Dauid, The foolishe man hath said in his heart, there is no God ) and by this it is euident, without all nay, that these thoughts or rather perswasions abide in their hearts,
although not openly, yet in their hearts, as the Prophet Saith, alluding to that saying of David, The foolish man hath said in his heart, there is no God) and by this it is evident, without all nay, that these thoughts or rather persuasions abide in their hearts,
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adding moreouer as if it pleased them to mocke with God whom erst while they denied in their hearts, yt they are not afraid to thrust vpō him their superstitious and idle ceremonies, which they knowe to be manifestly agaynst his wil reuealed in his word.
adding moreover as if it pleased them to mock with God whom erst while they denied in their hearts, that they Are not afraid to thrust upon him their superstitious and idle ceremonies, which they know to be manifestly against his will revealed in his word.
Examples we haue in those, which, when they haue ouerlong despised God: being at the length ouercome by the testimony of their owne conscience, fall into despayre,
Examples we have in those, which, when they have overlong despised God: being At the length overcome by the testimony of their own conscience, fallen into despair,
and being as yet aliue in the flesh, do behold before their faces, those furies of hell, which very often doe offer vnto them occasiō and cause of selfquelling.
and being as yet alive in the Flesh, do behold before their faces, those furies of hell, which very often do offer unto them occasion and cause of selfquelling.
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and those heades of the people that were left, when they sawe that the Citie was taken of the Babylonians, fledde away, by a certaine by way, or priuie passage:
and those Heads of the people that were left, when they saw that the city was taken of the Babylonians, fled away, by a certain by Way, or privy passage:
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and that they may acknowledge the iudgemēt of God in these things, he boroweth threatnings from the lawe, wherby hee may more plainly expresse this matter.
and that they may acknowledge the judgement of God in these things, he borroweth threatenings from the law, whereby he may more plainly express this matter.
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Viewe the Parable which Christ in Luke propoundeth of the foolish and sumptuous proude rich man, wherof we may see very many examples euery day, wherby ye frowardnes of men ought more to bee lamented:
View the Parable which christ in Luke propoundeth of the foolish and sumptuous proud rich man, whereof we may see very many Examples every day, whereby you forwardness of men ought more to be lamented:
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Furthermore because the wicked doe on euery side reache after waies to escape, and doe put their confidence in externall assistance, he now describeth more at large that, which he had threatned before in generall wordes,
Furthermore Because the wicked doe on every side reach After ways to escape, and do put their confidence in external assistance, he now Describeth more At large that, which he had threatened before in general words,
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He setteth before their eies the day of the Lorde, that they may vnderstand that this shalbe the work of God, who can weaken their force and strengthen any enemies against them whatsoeuer.
He sets before their eyes the day of the Lord, that they may understand that this shall the work of God, who can weaken their force and strengthen any enemies against them whatsoever.
For if the day of the lord, that is to say the time of destinie, bée at hande, wherein God hath ordained to punish any nation, our owne strength cannot helpe vs,
For if the day of the lord, that is to say the time of destiny, been At hand, wherein God hath ordained to Punish any Nation, our own strength cannot help us,
Secondly they referre this day of the Lorde vnto the time yet long to come, that by prolonging the time, they myght take their pleasure. (Hée sayeth) therefore, That it is at hande, and that by repeating the same, hée addeth, and it maketh hast. By the which words he admonisheth that ye iudgements of God are not to be wayed according to the presēt state of things,
Secondly they refer this day of the Lord unto the time yet long to come, that by prolonging the time, they might take their pleasure. (He Saith) Therefore, That it is At hand, and that by repeating the same, he adds, and it makes haste. By the which words he Admonisheth that you Judgments of God Are not to be weighed according to the present state of things,
so vpon them that bée carelesse, and hauing nothing lesse in their mindes, that day commeth on very fast, wherewith God will punish the wickednesse of all men.
so upon them that been careless, and having nothing less in their minds, that day comes on very fast, wherewith God will Punish the wickedness of all men.
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and those that a little before might bée thought to bée no lesse then halfe Gods, are thrust downe from the highest steppe of renowne into the lowest state of reproch, ignominie and shame,
and those that a little before might been Thought to been no less then half God's, Are thrust down from the highest step of renown into the lowest state of reproach, ignominy and shame,
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what? doeth not the Apostle say that that last day shall then come, when most men being deceaued with the pleasures and carelesnesse of the flesh, shall say, peace, peace.
what? doth not the Apostle say that that last day shall then come, when most men being deceived with the pleasures and carelessness of the Flesh, shall say, peace, peace.
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O that wée would oftē bethink vs of these things, that in shorte time wee might profit greatly in godlynesse, &c. Thirdly they thought that this punishment should bee but light, which peraduenture shoulde passe lightly ouer their country:
O that we would often bethink us of these things, that in short time we might profit greatly in godliness, etc. Thirdly they Thought that this punishment should be but Light, which Peradventure should pass lightly over their country:
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but hee seemeth to set these outcries against the sermons of the Prophets, which called them dayly to repentance though in vayne by offering vnto them the woord of God.
but he seems to Set these Outcries against the Sermons of the prophets, which called them daily to Repentance though in vain by offering unto them the word of God.
Furthermore, that wc he addeth, belōgeth to the enlarging of the mischiefe, saying, There the strong man shall crye, that is, the calamitie shalbe so great, that it shall constrain the most valiaunt and strong men to howle very miserably,
Furthermore, that which he adds, belongeth to the enlarging of the mischief, saying, There the strong man shall cry, that is, the calamity shall so great, that it shall constrain the most valiant and strong men to howl very miserably,
That day is a day of wrath, that is, he hath appointed this day for his wrath and indignation which you haue set on fire by your wickednes, A day of trouble and affliction, a day of destructiō & desolatiō, yt is, that time shall be ful of calamitie, that wc way soeuer you turn you, al shalbe a miserable and huge wastnes, also a day of clowdes & darknes a day of obscuritie & blacknes.
That day is a day of wrath, that is, he hath appointed this day for his wrath and Indignation which you have Set on fire by your wickedness, A day of trouble and affliction, a day of destruction & desolation, that is, that time shall be full of calamity, that which Way soever you turn you, all shall a miserable and huge wasteness, also a day of Clouds & darkness a day of obscurity & blackness.
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By ye darknes he vnderstādeth extreme euils & thretneth yt they shal not know their own state, wc thing he sheweth afterward more plainly by ye parable of thē yt be blind.
By the darkness he understands extreme evils & threateneth that they shall not know their own state, which thing he shows afterwards more plainly by you parable of them that be blind.
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but this is ye ende of this destruction, yt he purposeth to scare these froward Hypocrites, which so securely haue flattered them selues in their owne wickednes, and vnlawfull pleasures.
but this is the end of this destruction, that he Purposes to scare these froward Hypocrites, which so securely have flattered them selves in their own wickedness, and unlawful pleasures.
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Fourthly they trusted in their strong Bulwarkes and Fortresses, and therefore he adioyneth, saying: A day of the Trumpet and Alarum ouer the fenced cities and hye towers.
Fourthly they trusted in their strong Bulwarks and Fortresses, and Therefore he adjoineth, saying: A day of the Trumpet and Alarm over the fenced cities and high towers.
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For it commeth too passe for the moste parte, that eyther their munition togeather with all their furniture for their warre, doe come into their enemies handes,
For it comes too pass for the most part, that either their munition together with all their furniture for their war, do come into their enemies hands,
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Fifthly, they trusting too their wisdome, did please themselues wonderfull well in their owne counselles in taking great paines to bring their abordering nations into league with them:
Fifthly, they trusting too their Wisdom, did please themselves wonderful well in their own Counsels in taking great pains to bring their abordering Nations into league with them:
& they shall walke like blinde men, that is, I will bring their aboundance into such a streight, that all their counselles being shuffled together, they shall wander heere and there,
& they shall walk like blind men, that is, I will bring their abundance into such a straight, that all their Counsels being shuffled together, they shall wander Here and there,
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And least he shoulde séeme to be cruel & vniust in threatning these thinges, he doeth againe by the way insinuate the cause, which is, They haue sinned against the Lorde.
And lest he should seem to be cruel & unjust in threatening these things, he doth again by the Way insinuate the cause, which is, They have sinned against the Lord.
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and therefore some, not vnfitly in my iudgement, do expound it of the bodies of ye delicate fed felowes, wc were accustomed to pāper thēselues with pleasures and daintie fare:
and Therefore Some, not unfitly in my judgement, do expound it of the bodies of the delicate fed Fellows, which were accustomed to pamper themselves with pleasures and dainty fare:
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that forasmuch as they make their belly and those thinges that belong to it their God, they being slain like swine, shoulde be throwne away after a shamefull manner,
that forasmuch as they make their belly and those things that belong to it their God, they being slave like Swine, should be thrown away After a shameful manner,
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For God cannot be pacified with golde, which so inflameth the mindes of the enemies, that before Golde they thirst for the bloode of them that bee ouercome, which selfe same thing, Isay in his 13. Chapter threatneth against the Babylonians,
For God cannot be pacified with gold, which so inflames the minds of the enemies, that before Gold they thirst for the blood of them that be overcome, which self same thing, Saiah in his 13. Chapter threatens against the Babylonians,
And this is the conclusion of the first Sermon, which ought to serue vs vnto this vse, that we may learne to bee subiecte to Gods word, to feare him and serue him in spirite and trueth by Iesus Christ, to whom belongeth all thankes giuing honour, glory, and power for euer. Amen.
And this is the conclusion of the First Sermon, which ought to serve us unto this use, that we may Learn to be Subject to God's word, to Fear him and serve him in Spirit and truth by Iesus christ, to whom belongeth all thanks giving honour, glory, and power for ever. Amen.
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IN the first Sermon the Prophet Zephaniah, hath vnto those Iewes that fauoured Idolatrie and superstitiō, denounced from God, punishment that euē now hanged ouer their heads.
IN the First Sermon the Prophet Zephaniah, hath unto those Iewes that favoured Idolatry and Superstition, denounced from God, punishment that even now hanged over their Heads.
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The second Sermon followeth, which being described in this Chapter, containeth an exhortation vnto repentance; and it doeth consist wholy of three partes.
The second Sermon follows, which being described in this Chapter, Containeth an exhortation unto Repentance; and it doth consist wholly of three parts.
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but in the meane season did secretly maintaine superstition, and speaking more roughly to these, he vrgeth them with new threatnings, that they might be conuerted vnto the Lorde.
but in the mean season did secretly maintain Superstition, and speaking more roughly to these, he urges them with new threatenings, that they might be converted unto the Lord.
Last of all, for their behoofe, hee propoundeth a consolation, whereby hee remedieth that offence, which he perceiued would grow from the victories of their wicked enemies,
Last of all, for their behoof, he propoundeth a consolation, whereby he remedieth that offence, which he perceived would grow from the victories of their wicked enemies,
For as for those thinges that belonge to heauen, they may easily neglect them, neyther doe they séeke for any thing in their religion, sauing their owne praise,
For as for those things that belong to heaven, they may Easily neglect them, neither do they seek for any thing in their Religion, Saving their own praise,
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In the Hebrewe there is but one word, which the interpreters doe expounde two wayes. For some doe deriue it out of that Hebrew Radical, that signifieth stubble.
In the Hebrew there is but one word, which the Interpreters do expound two ways. For Some do derive it out of that Hebrew Radical, that signifies stubble.
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And they affirm that here is noted a very diligent enquirie or search, such as men are wont to vse in gathering together stubble, or other very smal things.
And they affirm that Here is noted a very diligent enquiry or search, such as men Are wont to use in gathering together stubble, or other very small things.
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For (hauing regarde to the first) hée admonisheth the Hypocrites that they content not them selues with a vaine shadowe, and outwarde ceremonies of benummed superstitions:
For (having regard to the First) he Admonisheth the Hypocrites that they content not them selves with a vain shadow, and outward ceremonies of benumbed superstitions:
but for that they should descende more deeply into them selues, and by the rule of Gods worde examine whatsoeuer was in them, that so they might knowe theyr errors, and amende them being known:
but for that they should descend more deeply into them selves, and by the Rule of God's word examine whatsoever was in them, that so they might know their errors, and amend them being known:
but hauing respecte to the other sense, hee exhorteth that they which nowe were deuided into many superstitions and sectes, woulde agree in one profession of fayth and true religion:
but having respect to the other sense, he exhorteth that they which now were divided into many superstitions and Sects, would agree in one profession of faith and true Religion:
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and that in the vnitie thereof, they shoulde bee gathered vnto one GOD, For hee had accused them before, that they worshipped GOD and the host of heauen,
and that in the unity thereof, they should be gathered unto one GOD, For he had accused them before, that they worshipped GOD and the host of heaven,
and that they did sweare by GOD and Malchom, and wee knowe that this is proper to the Idolaters, that as soone as they are departed from the true GOD, euery one doeth inuent vnto him selfe newe Gods;
and that they did swear by GOD and Malchom, and we know that this is proper to the Idolaters, that as soon as they Are departed from the true GOD, every one doth invent unto him self new God's;
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Therefore this admonition of the Prophet was very necessary, that al men should know ye God did not allow of their worship, except they should all bee turned vnto him onely.
Therefore this admonition of the Prophet was very necessary, that all men should know you God did not allow of their worship, except they should all be turned unto him only.
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But from hence wee may gather a generall doctrine, that wee shoulde thinke the same to bee spoken to all them, that haue offended GOD with their superstition,
But from hence we may gather a general Doctrine, that we should think the same to be spoken to all them, that have offended GOD with their Superstition,
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It is required of these (that the iudgemēt of fleshe and the world being put of and reiected) they should examine whatsoeuer they haue, according to the rule of Gods worde.
It is required of these (that the judgement of Flesh and the world being put of and rejected) they should examine whatsoever they have, according to the Rule of God's word.
But if they shall take the same out of Gods word, who only can make lawes for his worship, they shall quickly vnderstande, that with one sentence, shall bee dampned, whatsoeuer thinges were inuented by them, that were superstitious:
But if they shall take the same out of God's word, who only can make laws for his worship, they shall quickly understand, that with one sentence, shall be dampened, whatsoever things were invented by them, that were superstitious:
Moreouer when they come to deliberate vpon these matters, it is no lesse needefull for them, their wicked superstitions and perswasions being vtterly abandoned, to be gathered together vnto God,
Moreover when they come to deliberate upon these matters, it is no less needful for them, their wicked superstitions and persuasions being utterly abandoned, to be gathered together unto God,
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For they wander about vnprofitable superstitions, neyther can they euer be remedied, except they be gathered vnto God in Christ, as our Prophet doth admonish.
For they wander about unprofitable superstitions, neither can they ever be remedied, except they be gathered unto God in christ, as our Prophet does admonish.
But because our nature is slow in these thinges he addeth a reason wherin he sheweth that it is needefull to put that speedilie in execution, which he commaundeth, Before (saith he) decree come foorth. So he calleth the counsell of God,
But Because our nature is slow in these things he adds a reason wherein he shows that it is needful to put that speedily in execution, which he commandeth, Before (Says he) Decree come forth. So he calls the counsel of God,
But if this nation, against whom I haue pronounced, turne from their wickednes, I wil repēt of the plague that I thought to bring vppon them. &c. But if we abuse the long suffering of God, our sins will waxe ripe vnto punishment,
But if this Nation, against whom I have pronounced, turn from their wickedness, I will Repent of the plague that I Thought to bring upon them. etc. But if we abuse the long suffering of God, our Sins will wax ripe unto punishment,
and God will bring forth his conceaued birth of iudgement threatned against vs, in chastising them with deserued plagues which would suffer thēselues to be reclaimed into the way by no meanes.
and God will bring forth his conceived birth of judgement threatened against us, in chastising them with deserved plagues which would suffer themselves to be reclaimed into the Way by no means.
It is profitable that wee should be occupied in the diligent consideration of these thinges, that we doe not after a slumbering manner, contemne the threatnings of God.
It is profitable that we should be occupied in the diligent consideration of these things, that we do not After a slumbering manner, contemn the threatenings of God.
Nay this your kingdom obteined by so many yeeres trauell, and established by the succession of so many kinges, shall perish, falling to the ground in one day,
Nay this your Kingdom obtained by so many Years travel, and established by the succession of so many Kings, shall perish, falling to the ground in one day,
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neither will I willingly put in any sentences of myne owne to fill vp the matter for the helping of a feined or sense farre fetcht, séeing that of those thinges which are in the Hebrew, a fit sense or meaning may be drawne or gathered out.
neither will I willingly put in any sentences of mine own to fill up the matter for the helping of a feigned or sense Far fetched, seeing that of those things which Are in the Hebrew, a fit sense or meaning may be drawn or gathered out.
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nay let vs rather thinke, that by howe much longer vngodlines hath continued, it is come so much nearer his ende And as a huge mas of snow, is soone dissolued wt the heat of the son & windes:
nay let us rather think, that by how much longer ungodliness hath continued, it is come so much nearer his end And as a huge mass of snow, is soon dissolved with the heat of the son & winds:
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The examples of most mightie kingdoms serue for this purpose, which storie writers haue reported, after continuall conquestes of many yeares to haue sodenly falne to the ground.
The Examples of most mighty kingdoms serve for this purpose, which story writers have reported, After continual conquests of many Years to have suddenly fallen to the ground.
Seeke yee the Lord al ye meeke of the earth, which haue wrought his iudgement, seeke righteousnes, seeke lowlynes. &c. Moste haue interpreted the worde (Meeke) which in the Hebrewe rather signifieth them that be afflicted or brought lowe.
Seek ye the Lord all the meek of the earth, which have wrought his judgement, seek righteousness, seek lowliness. etc. Most have interpreted the word (Meek) which in the Hebrew rather signifies them that be afflicted or brought low.
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The seuentie interpreters therefore haue more narrowly weyed the deriuall, and hadde turned it (humbly) or (lowely:) for the Prophet meaneth those, that were made afrayde,
The seuentie Interpreters Therefore have more narrowly weighed the derival, and had turned it (humbly) or (lowly:) for the Prophet means those, that were made afraid,
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and framed themselues to the reformation established by Iosia, vnto the which humbled in heart, the Prophet giueth this commendation, that They had wrought his Iudgement:
and framed themselves to the Reformation established by Josiah, unto the which humbled in heart, the Prophet gives this commendation, that They had wrought his Judgement:
Their proud boasting therfore is ouer grosse & detestable, which as though they had attayned to the height of all perfection, cry out, that they néede no teaching or admonition and so not without iniurie & reproch reiect such as admonish them faythfully.
Their proud boasting Therefore is over gross & detestable, which as though they had attained to the height of all perfection, cry out, that they need no teaching or admonition and so not without injury & reproach reject such as admonish them faithfully.
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but that wée may vnderstand that hée is present with vs, and that wée should conforme our selues to his will, that wée may apprehend or laye holde vpon him after a healthfull maner.
but that we may understand that he is present with us, and that we should conform our selves to his will, that we may apprehend or say hold upon him After a healthful manner.
and punish the wicked, and what pleasure these thinges ought to be vnto vngodly Magistrates, it is knowne euen by that, that they are so often brought in, in the lawe and Prophets:
and Punish the wicked, and what pleasure these things ought to be unto ungodly Magistrates, it is known even by that, that they Are so often brought in, in the law and prophets:
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and because it is manifest, that no nation hath long abiden in safetie, wherin ye lawes of the common wealth were either solde for money, or neglected.
and Because it is manifest, that no Nation hath long abiden in safety, wherein you laws of the Common wealth were either sold for money, or neglected.
Priuate Iustice is that that belongeth to euery one particularly, and commandeth vs to performe duetie to euery man, respecting as well our owne calling as theirs.
Private justice is that that belongeth to every one particularly, and commands us to perform duty to every man, respecting as well our own calling as theirs.
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But that men should not please them selues in these thinges, or put the desert of saluation in them, the Prophet willeth them to studie for humilitie, which causeth vs to be wholy subiect vnto GOD,
But that men should not please them selves in these things, or put the desert of salvation in them, the Prophet wills them to study for humility, which Causes us to be wholly Subject unto GOD,
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and teacheth vs to depend vppon his grace and goodnesse, as Christ admonisheth in Luke, Chap. 17. When wee haue done al, let vs say, wee are vnprofitable seruaunts.
and Teaches us to depend upon his grace and Goodness, as christ Admonisheth in Luke, Chap. 17. When we have done all, let us say, we Are unprofitable Servants.
for if thou be extreme to marke what is done amisse, O Lorde who may abyde it? Neither doe they at any tyme forget that saying of Christ, Without mee you can doe nothing:
for if thou be extreme to mark what is done amiss, Oh Lord who may abide it? Neither do they At any time forget that saying of christ, Without me you can do nothing:
But séeing God requireth these thinges of them that be godly, it is euident enoughe, what account they are to be made of, which professing a loue of godlynesse, doe eyther not regarde the duties of Iustice,
But seeing God requires these things of them that be godly, it is evident enough, what account they Are to be made of, which professing a love of godliness, do either not regard the duties of justice,
& all at this time doe, that are puffed vp with the leauen of papistrie. Moreouer the Prophet ministreth the reasons to the godly, whereby they may be stirred vp.
& all At this time do, that Are puffed up with the leaven of papistry. Moreover the Prophet Ministereth the Reasons to the godly, whereby they may be stirred up.
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For wée knowe that the godly doe oftentimes beginne to be troubled, because they feare, that they themselues must bee in the same daunger, and perishe with the wicked.
For we know that the godly do oftentimes begin to be troubled, Because they Fear, that they themselves must be in the same danger, and perish with the wicked.
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Moreouer (as wée haue els where admonished) those promises ought to be vnderstood, not of remission of sinnes (the promises whereof are surely established with the godly) but of the outward helpe of God, any deliuerance out of daungers, hanging ouer their heads, which sometime is put of more longer,
Moreover (as we have Else where admonished) those promises ought to be understood, not of remission of Sins (the promises whereof Are surely established with the godly) but of the outward help of God, any deliverance out of dangers, hanging over their Heads, which sometime is put of more longer,
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The meaning is, that the hurly burly of the warre, that was at hand, should be so great, that it should come euen to the néere Cities of the Philistins, which as yet were not ouercome,
The meaning is, that the hurly burly of the war, that was At hand, should be so great, that it should come even to the near Cities of the philistines, which as yet were not overcome,
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But the Prophet vseth a very beautifull resemblaunce of wordes, where hee speaketh of Gaza, and Ekron, which they that are skilfull of the Hebrewe tongue, may very well note, that they may easily see that ye Prophets were neither vnskilfull of the arte of Rhetorique, neyther yet without their eloquence.
But the Prophet uses a very beautiful resemblance of words, where he speaks of Gaza, and Ekron, which they that Are skilful of the Hebrew tongue, may very well note, that they may Easily see that you prophets were neither unskilful of the art of Rhetoric, neither yet without their eloquence.
But, saith he, They shal driue out Azot { us } at noone day, that hée may shew that their enemies shall fall vppon them without feare openly at noone tide:
But, Says he, They shall driven out Azot { us } At noon day, that he may show that their enemies shall fallen upon them without Fear openly At noon tide:
that by that occasion hee might passe to the third parte of this sermon wherein hée giueth a remedie for that offence, which sprange of ye vntimely & vnméet reioycing of ye heathen,
that by that occasion he might pass to the third part of this sermon wherein he gives a remedy for that offence, which sprang of you untimely & unmeet rejoicing of you heathen,
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and séeke him in righteousnesse and lowlinesse, and wee in like manner shall finde sure helpe and safetie for our selues in Christ Iesus to whom is due al thankesgiuing, all honour, glory and power for euer. Amen.
and seek him in righteousness and lowliness, and we in like manner shall find sure help and safety for our selves in christ Iesus to whom is due all thanksgiving, all honour, glory and power for ever. Amen.
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and the children of Amon. &c. THe prophet hauing exhorted ye godly to constancie of faith, commeth to the 3. part of his sermon, wherein he thretneth destruction to the Gentiles, being their enemies.
and the children of Amon. etc. THe Prophet having exhorted you godly to constancy of faith, comes to the 3. part of his sermon, wherein he threateneth destruction to the Gentiles, being their enemies.
but wil passe from them to the nations adioyning, which must vtterly be destroyed, & that to the profit of his owne people, which at the length being returned frō their captiuitie, shall inioy al this land of the Heathen their enemies.
but will pass from them to the Nations adjoining, which must utterly be destroyed, & that to the profit of his own people, which At the length being returned from their captivity, shall enjoy all this land of the Heathen their enemies.
And amōgst these he nameth the Philistins, the Moabits, &c, whom we know to be the auncient enemies of the Church, which vnder the cloak of a league, had before very notoriously mocked Ezechia,
And amongst these he names the philistines, the Moabites, etc., whom we know to be the ancient enemies of the Church, which under the cloak of a league, had before very notoriously mocked Hezekiah,
But because in our sermon yesterday, he began to speake of the destruction of the Philistines, that he might as it were with this example make the Iewes afraide, he doeth of them begin this discourse:
But Because in our sermon yesterday, he began to speak of the destruction of the philistines, that he might as it were with this Exampl make the Iewes afraid, he doth of them begin this discourse:
and Dauid sayth the lines are fallen to me in a faire grounde, and, by and by after expounding the same, he sayth, that a goodly inheritance befell him.
and David say the lines Are fallen to me in a fair ground, and, by and by After expounding the same, he say, that a goodly inheritance befell him.
But it is well knowne by them that haue written of countries to describe their situations, that all this coast bordering vpon the Sea, was in times past very famous by reason of fiue cities, whereof the Prophet hath alreadie named fower,
But it is well known by them that have written of countries to describe their situations, that all this coast bordering upon the Sea, was in times passed very famous by reason of fiue cities, whereof the Prophet hath already nam fower,
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or else was of lesse value then that it shoulde come in any reckoning: the third was Ashkelon, where Antipater the Father of Herod the Greate was afterwardes borne:
or Else was of less valve then that it should come in any reckoning: the third was Ashkelon, where Antipater the Father of Herod the Great was afterwards born:
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Meta calleth it the mart of the marchandise of all Arabia, which was the cause that it was so corrupted with riot and delicatenes, that the manners of Azotus grewe into a byword.
Meta calls it the mars of the merchandise of all Arabia, which was the cause that it was so corrupted with riot and delicateness, that the manners of Azotus grew into a Byword.
With these is Akron reckoned, being builded vpon the maine Land. Furthermore the Prophet tearmeth al that country by twoo names, whereby he sheweth foorth their manners.
With these is Akron reckoned, being built upon the main Land. Furthermore the Prophet termeth all that country by twoo names, whereby he shows forth their manners.
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Wee knowe that Warriours are roughe and cruell, and it is too bee beeleeued that they gotte them that name as bloody and cruell men are woonte too doe, which séeke for prayse by murdering and ouerthrow of whole nations.
we know that Warriors Are rough and cruel, and it is to be beeleeued that they got them that name as bloody and cruel men Are wont too do, which seek for praise by murdering and overthrow of Whole Nations.
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Then hee calleth them the Canaanites, partely because they came of the offspring of those that remained of ye Canaanites, partly, that hee might shew, that howsoeuer they were outragiously bent, GOD made no more account of them,
Then he calls them the Canaanites, partly Because they Come of the offspring of those that remained of the Canaanites, partly, that he might show, that howsoever they were outrageously bent, GOD made no more account of them,
then of the Canaanites, which erastwhile hath appointed them vnto destruction, And he doeth not without an earnest expressing of his entent or meaning, tell them by the way, that the woorde of the Lord is against them.
then of the Canaanites, which erastwhile hath appointed them unto destruction, And he doth not without an earnest expressing of his intent or meaning, tell them by the Way, that the word of the Lord is against them.
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As though hee shoulde say, the people of GOD must indeede be punished, and you shall see them led away into captiuitie but the iudgement of GOD will not stay there,
As though he should say, the people of GOD must indeed be punished, and you shall see them led away into captivity but the judgement of GOD will not stay there,
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these should haue beene destroyed with the other Cananites aabout. 800. yeeres before this, when the Israelites entered the land promised their fathers, Iosua bieng their captaine and guide.
these should have been destroyed with the other Canaanites about. 800. Years before this, when the Israelites entered the land promised their Father's, Iosua bieng their captain and guide.
But they abode still in their roomes, partly through the slouth of the Israelites, who being amased with the labours and daungers thereto belonging, sought for ease and quietnes:
But they Abided still in their rooms, partly through the sloth of the Israelites, who being amazed with the labours and dangers thereto belonging, sought for ease and quietness:
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But because they regarded not the counsell of God, but being puffed vp with pride, assaulted the church, shed innocent bloode, spent their life defiled with euery kind of wickednes, the Lord forsooke not his owne cause,
But Because they regarded not the counsel of God, but being puffed up with pride, assaulted the Church, shed innocent blood, spent their life defiled with every kind of wickedness, the Lord forsook not his own cause,
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There bee in the histories many such examples, in the studie whereof they ought diligently to be occupied, which therefore promise them selues, that they shal neuer be punished,
There bee in the histories many such Examples, in the study whereof they ought diligently to be occupied, which Therefore promise them selves, that they shall never be punished,
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for God hath his certaine causes, for the which hee winketh for a time, but he hath also appointed the very houre vnto euery one, wherein they must be plagued for their transgressions.
for God hath his certain Causes, for the which he winketh for a time, but he hath also appointed the very hour unto every one, wherein they must be plagued for their transgressions.
Therefore he threatneth a generall destruction, and afterward describing the face of the earth, discouered to the inhabitantes thereof, he saith, that the Sea cost shalbe dwellinges and cotages for the shepheards, & sheepfolds.
Therefore he threatens a general destruction, and afterwards describing the face of the earth, discovered to the inhabitants thereof, he Says, that the Sea cost shall dwellings and cottages for the shepherds, & sheepfolds.
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In the furniture of Cities and Towers, in princely building of Palaces, moste pleasaunt store of orchardes and gardens, doeth far passe other nations, shal in short time be destroyed,
In the furniture of Cities and Towers, in princely building of Palaces, most pleasant store of orchards and gardens, doth Far pass other Nations, shall in short time be destroyed,
and it shall come to passe that their winecellers and their warehouses, made vnder the earth, filled with most pleasaunt spices, shall be turned into shéepefoldes.
and it shall come to pass that their winecellers and their warehouses, made under the earth, filled with most pleasant spices, shall be turned into shéepefoldes.
and haue gotten themselues a name of their destroying, in that they would be called Cherethim, which is (of destroyers.) This is the lot of al them yt be such:
and have got themselves a name of their destroying, in that they would be called Cherethim, which is (of destroyers.) This is the lot of all them that be such:
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which was necessarily adioyned, because it should haue bene a mockery to promise these coūtries to thē, which he said should be caried vnto Babylō) except they were made very certaine of their returne.
which was necessarily adjoined, Because it should have be a mockery to promise these countries to them, which he said should be carried unto Babylō) except they were made very certain of their return.
But he restraineth this promise to them that remayne, (as other Prophets doe also) because the number of the wicked was the greatest, which must vtterly be destroyed.
But he restraineth this promise to them that remain, (as other prophets do also) Because the number of the wicked was the greatest, which must utterly be destroyed.
for first they that returned frō Babilon, had these countries in possession, and in the historie of the Machabes, it is written of Ionathan and Simeon, that they brought Gaza and Askalon with the places there about into the Iewes subiection.
for First they that returned from Babylon, had these countries in possession, and in the history of the Maccabees, it is written of Ionathan and Simeon, that they brought Gaza and Ashkelon with the places there about into the Iewes subjection.
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Againe we reade in the Acts, that the Apostles with the preching of the Gospel ouerwent these very same cities with the whole countrey of the Philistines,
Again we read in the Acts, that the Apostles with the preaching of the Gospel overwent these very same cities with the Whole country of the philistines,
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so that they came vnder the gouernment of Christ, who being borne of Iuda, as touching the fleshe, of the remnaunt wherof hee spread his kingdome al about both far and néere.
so that they Come under the government of christ, who being born of Iuda, as touching the Flesh, of the remnant whereof he spread his Kingdom all about both Far and near.
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For first because GOD may séeme vnto many to be blinde and deafe, séeing that such thinges were committed and spoken by these, and that without punishment:
For First Because GOD may seem unto many to be blind and deaf, seeing that such things were committed and spoken by these, and that without punishment:
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Amos in like manner rebuketh this desire of inlarging their kingdome, in the Amonites, which affirmeth that they absteined not from ripping vp of women great with childe;
Amos in like manner Rebuketh this desire of enlarging their Kingdom, in the Ammonites, which Affirmeth that they abstained not from ripping up of women great with child;
Both these sinnes were before all others very detestable, and woorthy of greeuous punishment, for triumphing ouer them that were brought lowe, they offended against the lawe of nature, which teacheth to bewayle thē,
Both these Sins were before all Others very detestable, and worthy of grievous punishment, for triumphing over them that were brought low, they offended against the law of nature, which Teaches to bewail them,
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Againe, forasmuch as they inuaded that land which God had promised to Abraham, and did giue it, not without many wonders, to be inhabited of his posteritie, this iniurie reached both vnto God himselfe,
Again, forasmuch as they invaded that land which God had promised to Abraham, and did give it, not without many wonders, to be inhabited of his posterity, this injury reached both unto God himself,
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And that the authoritie of this protestation may be the greater, the Prophet maketh a description of God, calling him the God of Israel, the Lord of hosts comprehending therin the power and goodnes of God, that he might shewe that he is able to bring to passe whatsoeeuer he threatneth against his wicked enemies:
And that the Authority of this protestation may be the greater, the Prophet makes a description of God, calling him the God of Israel, the Lord of hosts comprehending therein the power and Goodness of God, that he might show that he is able to bring to pass whatsoever he threatens against his wicked enemies:
But what is it that he thretneth? that Moab shalbe as Sodome, and the Children of Ammon as Gomorha. &c. He vseth those examples which the Prophetes alleage for the most parte when they woulde declare any extreame miseries or calamities:
But what is it that he threateneth? that Moab shall as Sodom, and the Children of Ammon as Gomorrah. etc. He uses those Examples which the prophets allege for the most part when they would declare any extreme misery's or calamities:
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And surely it is well knowne, that those nations were neuer restored againe, and that with them their kingdomes also and whole gouernement of their common welth came to naught:
And surely it is well known, that those Nations were never restored again, and that with them their kingdoms also and Whole government of their Common wealth Come to nought:
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sauing that in these latter ages a mixt multitude of vagabondes, out of all nations flocked thither, which vsurped to thēselues ye auncient name of ye Arabiēs.
Saving that in these latter ages a mixed multitude of vagabonds, out of all Nations flocked thither, which usurped to themselves the ancient name of you Arabiens.
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Which thing because it cannot be expounded of the Iewes returning from Babilon, it must be referred to the Apostles and their disciples, which preached Christ in these countries also,
Which thing Because it cannot be expounded of the Iewes returning from Babylon, it must be referred to the Apostles and their Disciples, which preached christ in these countries also,
He dooth principally name their pride, that the Iewes might be lesse greeued therewith when they shoulde heare that they should be so greeuously punished for the same,
He doth principally name their pride, that the Iewes might be less grieved therewith when they should hear that they should be so grievously punished for the same,
because they that read histories, do méete with them euery where, and many do fall out euery day, both priuate and publik, that may witnes these things,
Because they that read histories, do meet with them every where, and many do fallen out every day, both private and public, that may witness these things,
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yet the same are wont greatly to be offended, if in the meane season while they be aflicted, they sée the wicked and open enemies of God to be in prosperitie,
yet the same Are wont greatly to be offended, if in the mean season while they be afflicted, they see the wicked and open enemies of God to be in Prosperity,
This befell the Iewes when they were led away vnto Babylon. For the Philistines reioyced in their miserie, whom Dauid afore time had brought in subiection:
This befell the Iewes when they were led away unto Babylon. For the philistines rejoiced in their misery, whom David afore time had brought in subjection:
& before these things came to passe, the power of the Egyptians, and Ethiopians, was great, who slew the most godly king Iosia, being ouercome in battaile,
& before these things Come to pass, the power of the egyptians, and Ethiopians, was great, who slew the most godly King Josiah, being overcome in battle,
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Besides this they sawe the power of the Babylonians to increase very huge, which did openly professe hatred against the true GOD and his true religion,
Beside this they saw the power of the Babylonians to increase very huge, which did openly profess hatred against the true GOD and his true Religion,
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For he teacheth that GOD beginneth with his people to punish, but afterwarde hee passeth from them vnto the other Gentiles, which now tooke pleasure in the miserie of his people.
For he Teaches that GOD begins with his people to Punish, but afterward he passes from them unto the other Gentiles, which now took pleasure in the misery of his people.
and aduauncing the kingdome of Christ ouer thē, and he answered twoo things which séemed especially to bée against the matter, that is to say, the huge host of the enemies,
and advancing the Kingdom of christ over them, and he answered twoo things which seemed especially to been against the matter, that is to say, the huge host of the enemies,
neither that the matter shal euer come to that passe, that these false Gods being reiected, the worshippe of the true GOD shall bée placed in their lands.
neither that the matter shall ever come to that pass, that these false God's being rejected, the worship of the true GOD shall been placed in their Lands.
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but it is to be noted, that the Hebrewes call the region lying beyonde the seas, the Iles of the Gentiles, all which in tymes past, we know to be drowned in yrkesome superstitions,
but it is to be noted, that the Hebrews call the region lying beyond the Seas, the Isles of the Gentiles, all which in times past, we know to be drowned in irksome superstitions,
These thinges were in part fulfilled, when all these nations together with their Gods & superstitions were by the horrible iudgement of God cut of, and cleane wiped away.
These things were in part fulfilled, when all these Nations together with their God's & superstitions were by the horrible judgement of God Cut of, and clean wiped away.
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And then also when Nabucadnezar (being chastised with the rod of GOD) by his kingly edictes proclamed the true worship of God, through all the East parts:
And then also when Nebuchadnezzar (being chastised with the rod of GOD) by his kingly edicts proclaimed the true worship of God, through all the East parts:
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But these thinges were fulfilled principally in Christ, which is this great stone in déede, yt being rowled back without mens hands, made an end of those old Monarchies:
But these things were fulfilled principally in christ, which is this great stone in deed, that being rolled back without men's hands, made an end of those old Monarchies:
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as concerning the worshipping and praying vnto one GOD, and from thence also they procéeded afterwarde to those thinges that did concerne the promised Sauiour of mankinde.
as Concerning the worshipping and praying unto one GOD, and from thence also they proceeded afterward to those things that did concern the promised Saviour of mankind.
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and the Oracles ceased at that time also (as the story writers of the heathen doe testifie,) whereof the greatest authoritie of those Gods did depende.
and the Oracles ceased At that time also (as the story writers of the heathen do testify,) whereof the greatest Authority of those God's did depend.
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and they being rooted out of mens remembraunces, the true knowledge of GOD, shined ouer all nations, which then did inuocate and worshippe him, not onely at Ierusalem,
and they being rooted out of men's remembrances, the true knowledge of GOD, shined over all Nations, which then did invocate and worship him, not only At Ierusalem,
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but by ye woonderful power of God it is thereby manifest, yt the preaching of the Gospell preuailed ouer all the world, notwithstanding manie Romane Emperours, who then ruled ouer al nations, stroue against it.
but by you wondered power of God it is thereby manifest, that the preaching of the Gospel prevailed over all the world, notwithstanding many Roman emperors, who then ruled over all Nations, strove against it.
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Nay when Iulianus the Apostata, bent all his force to restore againe the superstitions of the Gentiles, God by a most manifest and dreadfull token declared that now an appointed consummation was come, wherby those superstitions must wither & bee quite extinguished.
Nay when Iulianus the Apostata, bent all his force to restore again the superstitions of the Gentiles, God by a most manifest and dreadful token declared that now an appointed consummation was come, whereby those superstitions must wither & be quite extinguished.
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For the temple of Delphos, then the which none was more renoumed, in the worlde, by reason of the antiquitie of the oracle, was swallowed vpp and vtterly destroyed with an Earthquake and fire powred downe from heauen,
For the temple of Delphos, then the which none was more renowned, in the world, by reason of the antiquity of the oracle, was swallowed vpp and utterly destroyed with an Earthquake and fire poured down from heaven,
and of so many thousandes, as Varro plainly reporteth that were worshypped in tyme past, scarse a certaine fewe are remembred by name, which the braynsicke,
and of so many thousandes, as Varro plainly Reporteth that were worshipped in time past, scarce a certain few Are remembered by name, which the brainsick,
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and vngodly Astrologers did thrust vppon those that be ignoraunt and vnskilfull. Zephaniah therefore hath truely foretolde this thing, that hee myght comfort his people.
and ungodly Astrologers did thrust upon those that be ignorant and unskilful. Zephaniah Therefore hath truly foretold this thing, that he might Comfort his people.
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They therfore doe in vaine chalenge to them selues the name of Christ, which eyther ioyne any copartners with him or any Gods to bee his vicegerents or vicars,
They Therefore do in vain challenge to them selves the name of christ, which either join any copartners with him or any God's to be his vicegerents or Vicars,
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But these trifles and superstitiōs being let passe, let vs imbrace the goodnesse of God, who as he hath conteyned abundantly all the way of saluation in Christ,
But these trifles and superstitions being let pass, let us embrace the Goodness of God, who as he hath contained abundantly all the Way of salvation in christ,
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a nation by little and little euen troden vnder foote, whose Lande the flouds haue spoyled, &c. Furthermore the very same afterwards slew Iosia, that holy & most wel disposed king:
a Nation by little and little even trodden under foot, whose Land the floods have spoiled, etc. Furthermore the very same afterwards slew Josiah, that holy & most well disposed King:
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least therefore any should bée offended, at the sucéedings of this faythlesse and cruell nation, it was needefull that the destruction therof should be threatned.
lest Therefore any should been offended, At the sucéedings of this faithless and cruel Nation, it was needful that the destruction thereof should be threatened.
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Wherefore God adding this parcell to those that before were declared, saieth by his Prophet: And ye Morians also shall be slaine with my sworde with them. As though he should say:
Wherefore God adding this parcel to those that before were declared, Saith by his Prophet: And you Morions also shall be slain with my sword with them. As though he should say:
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it is so far, yt the Ammonits, & Moabites shuld escape those plagues yt they haue deserued, yt those that be farthest of shal not escape thē:
it is so Far, that the Ammonites, & Moabites should escape those plagues that they have deserved, that those that be farthest of shall not escape them:
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but fled intoo Egypt to king Aepryem, whome he calleth Ophra, among other thinges (he saith) this shalbe to you a signe (saith the Lord) that I wil visite you in this place. &c. Beholde I will deliuer Pharao being Ophra the king of Egypt into the handes of his enemies,
but fled into Egypt to King Aepryem, whom he calls Ophra, among other things (he Says) this shall to you a Signen (Says the Lord) that I will visit you in this place. etc. Behold I will deliver Pharaoh being Ophra the King of Egypt into the hands of his enemies,
As I haue deliuered Zedechia the king of Iudah into the hands of Nabucadnezar &c. But Iosephus recordeth that Nabucadnezar the fifth yeere after Ierusalem was taken, conducted his armie into the lower Syria,
As I have Delivered Zedechia the King of Iudah into the hands of Nebuchadnezzar etc. But Iosephus recordeth that Nebuchadnezzar the fifth year After Ierusalem was taken, conducted his army into the lower Syria,
and that after the Moabites and Ammonites were ouercome, he went into Egypt: and that hauing slaine the king therof, he appointed an other in his place.
and that After the Moabites and Ammonites were overcome, he went into Egypt: and that having slain the King thereof, he appointed an other in his place.
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For Nabucadnezar was the Captaine general of the warre, vnto whom Amasis reuoulted, who afterwarde receiued for a rewarde of Nabucadnezar the kingdome of Egypt,
For Nebuchadnezzar was the Captain general of the war, unto whom Amasis reuoulted, who afterward received for a reward of Nebuchadnezzar the Kingdom of Egypt,
From that time therefore the kings of Egypt were benefactours to the Babylonians, but after that the Monarchie of the East came to the Persians, Cambysis put Psammenitus from the kingdome,
From that time Therefore the Kings of Egypt were benefactors to the Babylonians, but After that the Monarchy of the East Come to the Persians, Cambyses put Psammenitus from the Kingdom,
And it is principally to be remembred, that God saide, They shoulde be slaine by his swoorde, whome it is well known to be slaine by the Babylonians and Persians.
And it is principally to be remembered, that God said, They should be slain by his sword, whom it is well known to be slain by the Babylonians and Persians.
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Therefore the Prophet saith that it must be destroyed, and that from thence the Lord will begin to punish them, which had so long afflicted his people:
Therefore the Prophet Says that it must be destroyed, and that from thence the Lord will begin to Punish them, which had so long afflicted his people:
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but he nameth Niniuis before all others, because this citie with her great shewe and goodly memoriall, of her auncient dignitie did dasell the eyes of very many, and seemed to be inuincible:
but he names Niniuis before all Others, Because this City with her great show and goodly memorial, of her ancient dignity did dasell the eyes of very many, and seemed to be invincible:
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lest the Assyrians trusting as wel vppon the maiestie, & furniture thereof, as being also puffed vp with their late victorie, should enterprise a reuoulting.
lest the Assyrians trusting as well upon the majesty, & furniture thereof, as being also puffed up with their late victory, should enterprise a reuoulting.
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Furthermore hée being about to describe the manner of their destruction, heapeth together all thinges, which are wont to set forth a horrible desolation.
Furthermore he being about to describe the manner of their destruction, heapeth together all things, which Are wont to Set forth a horrible desolation.
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Appes and Monkies, and Parrats or Popiniayes were séene there, with other beasts and birds of like sorte, where with vaine and lose carped knightes, are accustomed to bée delighted, in the meane time hauing no regarde of the poore and needy.
Appes and Monkeys, and Parrots or Popinjays were seen there, with other beasts and Birds of like sort, where with vain and loose carped Knights, Are accustomed to been delighted, in the mean time having no regard of the poor and needy.
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Musicall harmonie was there heard, yea al houses and stréetes range with the noyse of those songes, which were deuised for theyr lust and pleasure, the gates and entries of great men were thronged with clientes, guests, strangers, trencherslaues, scoffers, counterfeites,
Musical harmony was there herd, yea all houses and streets range with the noise of those songs, which were devised for their lust and pleasure, the gates and entries of great men were thronged with Clients, guests, Strangers, trencherslaues, scoffers, counterfeits,
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Because (saieth he) the Ceder is vncouered. He speaketh of the enemie that should pluck down the finely wrought Ceder plankes, whereby this desolation must néedes follow.
Because (Saith he) the Cedar is uncovered. He speaks of the enemy that should pluck down the finely wrought Cedar planks, whereby this desolation must needs follow.
The holy Ghost foresawe that these examples shoulde bee reserued for all ages to come, that by them wée might learn, what remayneth for them, which after they are become rich through their rapine, craft,
The holy Ghost foresaw that these Examples should be reserved for all ages to come, that by them we might Learn, what remaineth for them, which After they Are become rich through their rapine, craft,
partly because it made for the glory of God, that the fall therof should be euidently known vnto al men, partly yt he might shew that the ruin therof should be ful of shame & rebuke:
partly Because it made for the glory of God, that the fallen thereof should be evidently known unto all men, partly that he might show that the ruin thereof should be full of shame & rebuke:
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As if hée should say, who séeing at any time the great magnificencie thereof, woulde haue thought that this thing shoulde euer haue come to passe? And to the end he may shew, that it shalbe spoyled without the comfort of any compassion to be had towardes it, hee sheweth what others shall doe,
As if he should say, who seeing At any time the great magnificency thereof, would have Thought that this thing should ever have come to pass? And to the end he may show, that it shall spoiled without the Comfort of any compassion to be had towards it, he shows what Others shall do,
and in time to come may liue in the heauens, with Christ Iesus our onely Sauiour, to whome all thankes giuing, honour, glory and power is due for euer. Amen.
and in time to come may live in the heavens, with christ Iesus our only Saviour, to whom all thanks giving, honour, glory and power is due for ever. Amen.
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but as for the godly that remained, being admonished of their dutie, hee comforteth them, that they shoulde take no offence, eyther by the conquestes of their enemies,
but as for the godly that remained, being admonished of their duty, he comforts them, that they should take no offence, either by the conquests of their enemies,
or yet at the reproofes of the nations that laye next vnto them, shewing that it shall come to passe, that they shalbe brought againe out of captiuitie,
or yet At the reproofs of the Nations that say next unto them, showing that it shall come to pass, that they shall brought again out of captivity,
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Lastly because there was some godly yet remaining, to the end he might comfort them, he promiseth them a restoring againe, which was fully accomplished in Christ:
Lastly Because there was Some godly yet remaining, to the end he might Comfort them, he promises them a restoring again, which was Fully accomplished in christ:
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But this sermon setteth foorth an example woorthie of remembraunce, wherein the ministers of the Church are taught with what frankenes, they ought to deale, with that remedilesse companie of men, that knowe not too repent,
But this sermon sets forth an Exampl worthy of remembrance, wherein the Ministers of the Church Are taught with what frankenes, they ought to deal, with that remediless company of men, that know not too Repent,
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For séeing the temple and place of outward worship, was at Ierusalem, and the high courte also of all the kingdome, they challenged the chiefe prayse of holynesse and iust dealing vnto them selues:
For seeing the temple and place of outward worship, was At Ierusalem, and the high court also of all the Kingdom, they challenged the chief praise of holiness and just dealing unto them selves:
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yea they inhabited a citie, that might rather be thought a most filthy brothel house and dēne of théeues, cōsidering that among thē nothing was as it ought to be,
yea they inhabited a City, that might rather be Thought a most filthy brothel house and den of thieves, considering that among them nothing was as it ought to be,
when he calleth the princes Sodomits, & the people to be of Gomorrha, and hauing reiected all their rites (he saith) How is the faythfull citie become a harlot? it was full of iudgement,
when he calls the Princes Sodomites, & the people to be of Gomorrha, and having rejected all their Rites (he Says) How is the faithful City become a harlot? it was full of judgement,
First it was praise worthy that long since, namely 1000. and 300. yeare before Zephaniah prophecied, Melchesedek, whom we know to be a figure of Christ, was both king and priest therof.
First it was praise worthy that long since, namely 1000. and 300. year before Zephaniah prophesied, Melchesedek, whom we know to be a figure of christ, was both King and priest thereof.
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Moreouer and besides all these thinges, it was a figure of the Church, which after the ascention of Christ, began there too bee gathered together, by which name it is chiefly commended in the Psalmes.
Moreover and beside all these things, it was a figure of the Church, which After the Ascension of christ, began there too be gathered together, by which name it is chiefly commended in the Psalms.
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No outwarde woorthines therefore can be preiudiciall to the woorde of God, neither yet any glory of titles ought to bleare the eyes of the ministers of the woorde, that they should spare those yt they sée woorthie to be sharply reprehended, the rashe headinesse of the Romish ones is heere also reprooued, who because of the olde excellencie of Rome their citie,
No outward worthiness Therefore can be prejudicial to the word of God, neither yet any glory of titles ought to blear the eyes of the Ministers of the word, that they should spare those that they see worthy to be sharply reprehended, the rash headiness of the Romish ones is Here also reproved, who Because of the old excellency of Room their City,
But what haue they, that may be compared with the woorthines of Ierusalem, séeing it is well known, that those thinges bee lying fables, which they so without all shame and swinishly affirme of Peter,
But what have they, that may be compared with the worthiness of Ierusalem, seeing it is well known, that those things be lying fables, which they so without all shame and swinishly affirm of Peter,
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But that we may giue that all those thinges are true, what is it vnto them, which nowe long since haue wanderingly forsaken the steps of their godly forefathers?
But that we may give that all those things Are true, what is it unto them, which now long since have wanderingly forsaken the steps of their godly Forefathers?
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But that the Prophet bee not thought a reuiler, he prooueth that Ierusalem is euen such, by making a diligent reckoning vp of their sinnes, the first sin in it, yt it heard not the voice of the lord, speaking vnto thē in the law & by his prophets.
But that the Prophet be not Thought a reviler, he proveth that Ierusalem is even such, by making a diligent reckoning up of their Sins, the First since in it, that it herd not the voice of the lord, speaking unto them in the law & by his Prophets.
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But againe from thence it followeth, they cannot be but filthy, vncleane and prophane, yea as Christ saieth in the 8. of Iohn, the very children of the deuill, which will not heare the word of God.
But again from thence it follows, they cannot be but filthy, unclean and profane, yea as christ Saith in the 8. of John, the very children of the Devil, which will not hear the word of God.
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when they want that doctrine which is able to kéepe them in their duties. Secondly he sayth, They receiued no correction. Hee sheweth that they were remedilesse;
when they want that Doctrine which is able to keep them in their duties. Secondly he say, They received no correction. He shows that they were remediless;
then he addeth admonitiōs, exhortatiōs, reprehensions, and more sharpe corrections, wherevpon Isay saide long agoe, Crye with thy throate, and cease not, lift vp thy voyce like a trumpet, tell my people their offences,
then he adds admonitions, exhortations, reprehensions, and more sharp corrections, whereupon Saiah said long ago, Cry with thy throat, and cease not, lift up thy voice like a trumpet, tell my people their offences,
nor reproued, nor rebuked, & do moreouer cast behinde them his sharpe corrections, and doe not therein acknowledge the hand of God, who with his fatherly rods laboureth to bring them to a better minde:
nor reproved, nor rebuked, & do moreover cast behind them his sharp corrections, and do not therein acknowledge the hand of God, who with his fatherly rods Laboureth to bring them to a better mind:
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but it maketh for the setting out of their sinne more at large in that (hee saieth) vnto their God. For it is as though he should say, GOD will be called and be their GOD,
but it makes for the setting out of their sin more At large in that (he Saith) unto their God. For it is as though he should say, GOD will be called and be their GOD,
and doth allure them by his dayly blessinges, because all the day long, as it is to be séene in the Prophet Isay,) Hee stretcheth forth his handes vnto them,
and does allure them by his daily blessings, Because all the day long, as it is to be seen in the Prophet Saiah,) He Stretcheth forth his hands unto them,
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But if a man should séeke for these thinges among them, that professe the name of Christ, it will by and by appeare what may be iudged of vs. For doubtlesse the word of GOD is preached,
But if a man should seek for these things among them, that profess the name of christ, it will by and by appear what may be judged of us For doubtless the word of GOD is preached,
and GOD hath reuealed the long hidden knowledge thereof, that I doubt whether euer since the Apostles time it hath shined more cléerly, or bene more common:
and GOD hath revealed the long hidden knowledge thereof, that I doubt whither ever since the Apostles time it hath shined more clearly, or be more Common:
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but where is there any, that doeth in them acknowledge the hande of God, and that doth confesse that these are the worthy punishmentes of our vnthankefulnes and contempte of his word.
but where is there any, that doth in them acknowledge the hand of God, and that does confess that these Are the worthy punishments of our unthankfulness and contempt of his word.
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and as it commeth first to passe, that one must bee in daunger for the fayth, the most doe deny it very dishonestly, that so they may get vnto themselues, the fauour and friendship of the world.
and as it comes First to pass, that one must be in danger for the faith, the most do deny it very dishonestly, that so they may get unto themselves, the favour and friendship of the world.
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but that it may more plainly appeare that in al the body there was nothing whole & sound, considering that such lothsome diseases were founde in the head.
but that it may more plainly appear that in all the body there was nothing Whole & found, considering that such loathsome diseases were found in the head.
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But seeing they were such vnder Iosia, that most godly and wel disposed king, what shall we thinke they were vnder Manasses and Ammon, who were them selues farthest of all, from Religion? therefore the order of that common wealth, which hangeth of one alone, is full of daunger:
But seeing they were such under Josiah, that most godly and well disposed King, what shall we think they were under Manasses and Ammon, who were them selves farthest of all, from Religion? Therefore the order of that Common wealth, which hangs of one alone, is full of danger:
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But let them which (trusting of this) doe peruert Iudgement, remember that they haue God a séeing witnesse of al yt they doe, which is wont alwaies to be in the midst of the assemblies of Iudges, according as it is written Psal, 82. God is in the companie of Gods, hee is Iudge among Gods. Furthermore he passeth from the Iudges, to the teachers, saying:
But let them which (trusting of this) do pervert Judgement, Remember that they have God a seeing witness of all that they do, which is wont always to be in the midst of the assemblies of Judges, according as it is written Psalm, 82. God is in the company of God's, he is Judge among God's Furthermore he passes from the Judges, to the Teachers, saying:
But that in the course of their life, they were most dissolute, it appeareth by Isay, who accuseth the seducers of his time, of dronkennesse and loue of gluttonie:
But that in the course of their life, they were most dissolute, it appears by Saiah, who Accuseth the seducers of his time, of Drunkenness and love of gluttony:
The Prophet therefore doth not without good consideration had, reckon them amonge the number of those, that were the authors of their common destruction, which thing I would to God all ministers woulde in these dayes consider,
The Prophet Therefore does not without good consideration had, reckon them among the number of those, that were the Authors of their Common destruction, which thing I would to God all Ministers would in these days Consider,
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By the name of sanctuary he vnderstādeth al the outward woorship and whatsoeuer holy rites were then vsed, the priestes did defile them, partly because they did execute or minister thē carelesly or prophanely, partly because they did peruert their vse and made a cloake for their wickednesse by that, wherewith all men ought to haue beene stirred vp to the studie of godlines and consideration of the promised Sauiour.
By the name of sanctuary he understands all the outward worship and whatsoever holy Rites were then used, the Priests did defile them, partly Because they did execute or minister them carelessly or profanely, partly Because they did pervert their use and made a cloak for their wickedness by that, wherewith all men ought to have been stirred up to the study of godliness and consideration of the promised Saviour.
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For they placing in these outwarde thinges the recompence of their sinnes and desert of saluation, made the temple with al the holy exercises therof, a den of theeues, as Ieremie speaketh of them.
For they placing in these outward things the recompense of their Sins and desert of salvation, made the temple with all the holy exercises thereof, a den of thieves, as Ieremie speaks of them.
But because this could not be done without the corruption of doctrine, he saith, that they brake the law, that is, they wrested it violently into a contrary meaning which was done then,
But Because this could not be done without the corruption of Doctrine, he Says, that they brake the law, that is, they wrested it violently into a contrary meaning which was done then,
I will not now speak of their selling of priestes orders, their Simoniacall faire of sacraments their woorkes of supererogation, their indulgences, their fire of purgatorie, their holy Masses of Requiem, and dyriges for them that be dead,
I will not now speak of their selling of Priests order, their Simoniacal fair of Sacraments their works of supererogation, their Indulgences, their fire of purgatory, their holy Masses of Requiem, and dyriges for them that be dead,
Now let vs note the example of Zephaniah, who being but one alone, tooke vppon him the cause of the trueth against the Prophetes and Priestes, and doeth accuse them openly.
Now let us note the Exampl of Zephaniah, who being but one alone, took upon him the cause of the truth against the prophets and Priests, and doth accuse them openly.
From whence then hath the Pope obtayned yt his priuiledge, who although hee leade soules to hel, will yet bee reproued by no man? But wee reade that Peter was rebuked of Paule,
From whence then hath the Pope obtained that his privilege, who although he lead Souls to hell, will yet be reproved by no man? But we read that Peter was rebuked of Paul,
and wherevnto, they that now haue some yeares beene accused, will neuer submitte them selues? But will godly Princes and heades of the people hazarde the lyfe of so many thousandes of soules,
and whereunto, they that now have Some Years been accused, will never submit them selves? But will godly Princes and Heads of the people hazard the life of so many thousandes of Souls,
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while these deceauers gette vnto them selues, as it were a whot sering yron? Let them rather by this one argument acknowledge the tyrannie of these men.
while these deceivers get unto them selves, as it were a hot sering iron? Let them rather by this one argument acknowledge the tyranny of these men.
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But let them haue all hope of saluation onely in his grace, and to him that calleth, let him draw néere, by Christ Iesus, who is the way, the trueth and the lyfe:
But let them have all hope of salvation only in his grace, and to him that calls, let him draw near, by christ Iesus, who is the Way, the truth and the life:
yet they neuer scarse acknowledge, how grieuous their offences be, but seeke euery where for starting holes, that they should not be enforced to confesse that they haue deserued any punishment.
yet they never scarce acknowledge, how grievous their offences be, but seek every where for starting holes, that they should not be Enforced to confess that they have deserved any punishment.
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But because he knew they would make many shifts to cloak their iniquitie withall, and bring them selues into a fooles paradise, hée goeth forwarde now.
But Because he knew they would make many shifts to cloak their iniquity withal, and bring them selves into a Fools paradise, he Goes forward now.
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After this he rebuketh very sharpely their remedilesse malice, wherwith they being hardned, were not once moued with many examples, or admonitions whatsoeuer.
After this he Rebuketh very sharply their remediless malice, wherewith they being hardened, were not once moved with many Examples, or admonitions whatsoever.
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For if at any time they reproued their sin, and shewed the punishement thereto belonging, they would obiect and say, wee are the peculiar people of God, whom it is wel known to abide among vs. For these are his owne wordes:
For if At any time they reproved their since, and showed the punishment thereto belonging, they would Object and say, we Are the peculiar people of God, whom it is well known to abide among us For these Are his own words:
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The Prophet graunting to these things, maketh answer, saying, the iust lord is amōg you, he will doe none iniquitie, &c. As if he should say, I confesse in déede, that the iust Lorde is in the mids of you,
The Prophet granting to these things, makes answer, saying, the just lord is among you, he will do none iniquity, etc. As if he should say, I confess in deed, that the just Lord is in the mids of you,
Againe I haue not erred from thy Iudgemēts, for thou hast informed me. Secondly the execution of the sentence of God is signified by the worde Iudgement.
Again I have not erred from thy Judgments, for thou hast informed me. Secondly the execution of the sentence of God is signified by the word Judgement.
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& those whome he séeth remedilesse, hee punisheth as they doe deserue, and by and by after he bringeth in whereby he may more at large set abrode their stubborne frowardnes,
& those whom he seeth remediless, he Punisheth as they do deserve, and by and by After he brings in whereby he may more At large Set abroad their stubborn forwardness,
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But we are taught in this place, what vse wee shoulde haue of the presence of God, whereof we make no lesse bragge then the Iewes did in times past, verily not that wee being proude thereof should promise too our selues safenes from all punishment, as hypocrites vse to doe:
But we Are taught in this place, what use we should have of the presence of God, whereof we make no less brag then the Iewes did in times past, verily not that we being proud thereof should promise too our selves safeness from all punishment, as Hypocrites use to do:
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Seneca long since admonished, to the ende wee might auoyde secrete offences, that wee shoulde alwayes thinke that some sowre fellowe as Scipio, Lelius or Cato were a present beholder,
Senecca long since admonished, to the end we might avoid secret offences, that we should always think that Some sour fellow as Scipio, Lelius or Cato were a present beholder,
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But how much more shall we be prouoked therevnto, if it neuer bee out of our minde, that whatsoeuer we eyther speake or doe, we doe it in the sight of God and his Angelles:
But how much more shall we be provoked thereunto, if it never be out of our mind, that whatsoever we either speak or do, we do it in the sighed of God and his Angels:
They that bethinke them of these thinges in good earnest, will by and by (if they haue any sparke of godlines within them) begin in their heartes to abhorre sinne,
They that bethink them of these things in good earnest, will by and by (if they have any spark of godliness within them) begin in their hearts to abhor sin,
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and shall perceiue that a new and vnaccustomed care of godlines beginneth too spring, and wil also be ashamed eyther to speak or doe those thinges before God, wherof they would be ashamed in the beholding of any honest man.
and shall perceive that a new and unaccustomed care of godliness begins too spring, and will also be ashamed either to speak or do those things before God, whereof they would be ashamed in the beholding of any honest man.
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But heere appeareth the desperate corruption of our nature, All men confesse that God is present euery where, that he séeth all thinges, that he heareth all thinges, that he knoweth all thinges.
But Here appears the desperate corruption of our nature, All men confess that God is present every where, that he seeth all things, that he hears all things, that he Knoweth all things.
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or that in his presence doe giue themselues to christian godlines, and holines of life, without the which, (as ye Apostle witnesseth) no man seeth God.
or that in his presence do give themselves to christian godliness, and holiness of life, without the which, (as you Apostle Witnesseth) no man sees God.
neither doth the God of Iacob vnderstand. &c. Nay that wee may let passe these that be common, which beeing violently carried away with beastly pleasures, doe thinke very seldomely of God,
neither does the God of Iacob understand. etc. Nay that we may let pass these that be Common, which being violently carried away with beastly pleasures, do think very seldomely of God,
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and yet in the meane tyme both commit, and speake such thinges as doe sufficiently beare witnesse, that they beléeue nothing lesse then that thing which they doe repeate so often.
and yet in the mean time both commit, and speak such things as doe sufficiently bear witness, that they believe nothing less then that thing which they do repeat so often.
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For if they did eyther thinke that God saw these thinges, or did beleeue that Christ Iesus were present with his Church vnto whom we must heereafter giue account for euery ydle woorde:
For if they did either think that God saw these things, or did believe that christ Iesus were present with his Church unto whom we must hereafter give account for every idle word:
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Surely they woulde neuer writhe the Scriptures so wickedly, they would neuer speak so rakehellike of those holy mysteries, they would neuer so disquiet ye church with these their proude conflictes and brauling contentions, much lesse with such reproches defame those faithfull ministers of Christ, that haue well deserued of the Church:
Surely they would never writhen the Scriptures so wickedly, they would never speak so rakehellike of those holy Mysteres, they would never so disquiet you Church with these their proud conflicts and brawling contentions, much less with such Reproaches defame those faithful Ministers of christ, that have well deserved of the Church:
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but ye age to come wilbe of an other minde, and surely Christ will looke vnto the cause of those that bee his, whose name they doe so without all shame abuse.
but you age to come will of an other mind, and surely christ will look unto the cause of those that be his, whose name they do so without all shame abuse.
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And surely the force of examples is very great, in somuch that they which cannot be mooued by any reasons, are ofttimes made afraide from their sinnes by examples,
And surely the force of Examples is very great, in So much that they which cannot be moved by any Reasons, Are ofttimes made afraid from their Sins by Examples,
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But they that reiect them togeather with all faithfull admonitions are not only vnhappy men, but also of a desperate malice, and woorthy to be punished any way.
But they that reject them together with all faithful admonitions Are not only unhappy men, but also of a desperate malice, and worthy to be punished any Way.
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But God prooueth yt these are such, when he sayth, I haue destroyed the nations, their pallaces are layde wast, I haue made their streets desolate, that there is none that passeth by. &c. He doeth not onely alleage simply the destruction of the nations,
But God proveth that these Are such, when he say, I have destroyed the Nations, their palaces Are laid waste, I have made their streets desolate, that there is none that passes by. etc. He doth not only allege simply the destruction of the Nations,
After this there followed many such examples vnder the Iudges, and Dauid against the Philistines, the Idumeans, Moabites, Amonites and Syrians, all which God punished very grieuously.
After this there followed many such Examples under the Judges, and David against the philistines, the Idumeans, Moabites, Ammonites and Syrians, all which God punished very grievously.
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and which they knew were executed vpon ye ten tribes, that for the same sinnes were lead away into Assiria, wherof they were cōtinually warned by the Prophetes.
and which they knew were executed upon you ten tribes, that for the same Sins were led away into Assyria, whereof they were continually warned by the prophets.
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neither yet haue I onely done these thinges (saieth God) but that ye might vnderstand the vse of them all, I haue geuen you prophets, by whome I haue spoken vnto you, & haue said:
neither yet have I only done these things (Saith God) but that you might understand the use of them all, I have given you Prophets, by whom I have spoken unto you, & have said:
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And his dwelling shall not bee destroyed, That is, thy dwelling, whatsoeuer I haue appointed as concerning the same (for in the prophets the chaunge of persons doe oftentimes come.) In which wordes he testifieth, that he hath prescribed them a very certaine and short way of saluation,
And his Dwelling shall not be destroyed, That is, thy Dwelling, whatsoever I have appointed as Concerning the same (for in the Prophets the change of Persons do oftentimes come.) In which words he Testifieth, that he hath prescribed them a very certain and short Way of salvation,
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for what nation is there in all the world, vpon the which God hath not shewed examples of his Iustice, within these 50. or 60. yeares, what desolations, destructions,
for what Nation is there in all the world, upon the which God hath not showed Examples of his justice, within these 50. or 60. Years, what desolations, destructions,
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and miseries haue we not séene? neither doth the course of God his Iudgements containe them selues within the bounds of that part of the worle, that is known,
and misery's have we not seen? neither does the course of God his Judgments contain them selves within the bounds of that part of the worle, that is known,
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but wayes also of the vnknown sea, haue bene opened vnto couetous and rashly disposed men, that they also, that from the beginning of the worlde hitherto, haue liued naked,
but ways also of the unknown sea, have be opened unto covetous and rashly disposed men, that they also, that from the beginning of the world hitherto, have lived naked,
nay that feare, that is such as children beare to their parents commeth hereof, which is adioyned with ye loue of god, which is the beginning of true wisdome,
nay that Fear, that is such as children bear to their Parents comes hereof, which is adjoined with you love of god, which is the beginning of true Wisdom,
and the furiousnes of my wrath vpon them, &c. But that that he speaketh here in fewe wordes, is more at large set out in Ieremy, where these things are to be found.
and the furiousness of my wrath upon them, etc. But that that he speaks Here in few words, is more At large Set out in Ieremy, where these things Are to be found.
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and will destroy them vtterly, and cut them vp by the rootes, &c. And by and by after he maketh a catalogue or scrowle of those kingdomes and kings that must be rooted vp.
and will destroy them utterly, and Cut them up by the roots, etc. And by and by After he makes a catalogue or scroll of those kingdoms and Kings that must be rooted up.
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And that none should promise to themselues deliueraunce by their strength, he addeth, Because in the fire of my Ielousie all the earth shall be consumed.
And that none should promise to themselves deliverance by their strength, he adds, Because in the fire of my Jealousy all the earth shall be consumed.
And he compareth him to fire, the force whereof cannot be ouercome. Moreouer he threatneth the whole world, least they should thinke that they should escape:
And he compareth him to fire, the force whereof cannot be overcome. Moreover he threatens the Whole world, lest they should think that they should escape:
For in that he biddeth them waite, and nameth the day also wherein hee will rise to the pray, he sheweth that he is not caryed away with a blinde outrage,
For in that he bids them wait, and names the day also wherein he will rise to the prey, he shows that he is not carried away with a blind outrage,
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For whosoeuer sinneth without law (saith Paule) shall perish without law: and who soeuer sinneth in the law, shalbe iudged by the law, Moreouer we are taught yt they cannot be escaped of all those that with their stubborne contempt of his worde prouoke his wrathfull indignation,
For whosoever Sinneth without law (Says Paul) shall perish without law: and who soever Sinneth in the law, shall judged by the law, Moreover we Are taught that they cannot be escaped of all those that with their stubborn contempt of his word provoke his wrathful Indignation,
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and surely histories beare recorde that it was in déede fulfilled that hee threatned them by his prophets, which also doth set before vs many examples:
and surely histories bear record that it was in deed fulfilled that he threatened them by his Prophets, which also does Set before us many Examples:
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Let vs in these dayes be minedfull of these things, and for as much as wee want neither admonitions nor examples, wherewith GOD calleth vs into the way, let vs giue héede vnto them,
Let us in these days be minedfull of these things, and for as much as we want neither admonitions nor Examples, wherewith GOD calls us into the Way, let us give heed unto them,
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For hitherto he hath very sharpely reprooued the helplesse frowardnes of the Iewes, and to them that know not howe to repent, he hath threatned the dredful vēgeance of God, who hath decreed altogeather to cut off this nation, which thing doubtlesse began first to be done by the Babylonians,
For hitherto he hath very sharply reproved the helpless forwardness of the Iewes, and to them that know not how to Repent, he hath threatened the dreadful vengeance of God, who hath decreed altogether to Cut off this Nation, which thing doubtless began First to be done by the Babylonians,
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now he turneth his talke to the godly, and teacheth in many woordes, that it shalbe so farre from hauing any thing diminished from the promises of God,
now he turns his talk to the godly, and Teaches in many words, that it shall so Far from having any thing diminished from the promises of God,
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First least the ouerthrowe of Iewrie might seeme to bring any losse or damage to the Church, he saith that it shal rather be enlarged by the comming of those therevnto, which hitherto haue beene separated from it.
First lest the overthrown of Jewry might seem to bring any loss or damage to the Church, he Says that it shall rather be enlarged by the coming of those thereunto, which hitherto have been separated from it.
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I will turne to the people (saith he) a pure language and they shall all cal vpon the name of the Lord &c. A pure language he calleth the preaching of the Gospell, which being cleane without al dregges of mens traditions, doth worke in men sanctification and holynesse of lyfe.
I will turn to the people (Says he) a pure language and they shall all call upon the name of the Lord etc. A pure language he calls the preaching of the Gospel, which being clean without all dregs of men's traditions, does work in men sanctification and holiness of life.
He sheweth the end of this preching, when he saith that al may cal vpon the name of the Lord & serue him with one shoulder, that is, wt one cōsent & agréeable care & diligence,
He shows the end of this preaching, when he Says that all may call upon the name of the Lord & serve him with one shoulder, that is, with one consent & agreeable care & diligence,
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That is, they yt are humbled vnto me, and the daughter of my dispersed people (for he calleth the congregation of gods children which before she cōming of Christ were dispersed not only in diuers places,
That is, they that Are humbled unto me, and the daughter of my dispersed people (for he calls the congregation of God's children which before she coming of christ were dispersed not only in diverse places,
but also through sects, in error that was common, & are yet vnto this day banished among the middes of their enemies ouer all the world (shall bring me an offering, yt is to saye, that honour and worship which is due vnto me.
but also through Sects, in error that was Common, & Are yet unto this day banished among the mids of their enemies over all the world (shall bring me an offering, that is to say, that honour and worship which is due unto me.
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& in the prouinces of Babylon where they were scattered, they left some sparks or séeds of the more pure knowledge of GOD, which was the cause yt in farthest countries there were some that think more rightly of God, & his worship;
& in the Provinces of Babylon where they were scattered, they left Some sparks or seeds of the more pure knowledge of GOD, which was the cause that in farthest countries there were Some that think more rightly of God, & his worship;
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He, when the work of our redemptiō was finished in earth, and had ascended into heauē, turned this pure language vnto his people, to wit, by sending his holy spirit that appeared in the liknes of fierie tongues, which also being receiued, his Apostles went out into all the worlde,
He, when the work of our redemption was finished in earth, and had ascended into heaven, turned this pure language unto his people, to wit, by sending his holy Spirit that appeared in the likeness of fiery tongues, which also being received, his Apostles went out into all the world,
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and offered those spirituall sacrifices, which onely are approoued of God, and that thou maist know the trueth of this oracle or prophecie, this that is heere spoken of, began to be fulfilled, according to the meaning of the letter when the Ethiopian eunuch of Queene Candace by Phillips preaching being conuerted vnto Christ, opened the doctrine of faith afterwarde to his owne countrymen.
and offered those spiritual Sacrifices, which only Are approved of God, and that thou Mayest know the truth of this oracle or prophecy, this that is Here spoken of, began to be fulfilled, according to the meaning of the Letter when the Ethiopian eunuch of Queen Candace by Phillips preaching being converted unto christ, opened the Doctrine of faith afterward to his own countrymen.
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& we are not without faithfull recorde, at this time that affirme, that Christian religion beareth the sway among the Ethiopians, and that in a few ceremonies only they differ from vs. And it is also to be beleeued, that the principles of the old and apostolical doctrine, was preserued in that countrey both longer, and more without corruption:
& we Are not without faithful record, At this time that affirm, that Christian Religion bears the sway among the Ethiopians, and that in a few ceremonies only they differ from us And it is also to be believed, that the principles of the old and apostolical Doctrine, was preserved in that country both longer, and more without corruption:
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which country because it is defended with the farre distaunce of places and immoderate heat of the sunne, was lesse troubled with warres, which afterwarde turned all the world in very horrible wise almost vpside downe.
which country Because it is defended with the Far distance of places and immoderate heat of the sun, was less troubled with wars, which afterward turned all the world in very horrible wise almost upside down.
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For howe shall they preach (saieth the Apostle) except they be sent? And we reade that Paule was sometime forbidden to preach in Asia, and Bithinia, & was sent to the Macedonians, whome it was then necessary to be instructed in the fayth:
For how shall they preach (Saith the Apostle) except they be sent? And we read that Paul was sometime forbidden to preach in Asia, and Bithinia, & was sent to the Macedonians, whom it was then necessary to be instructed in the faith:
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That god would that all men should be saued, and come to the knowledge of the trueth, And they refuse all interpretation, which referreth those wordes to the elect of al places and degrées of men.
That god would that all men should be saved, and come to the knowledge of the truth, And they refuse all Interpretation, which Refers those words to the elect of all places and Degrees of men.
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why doth he not lighten all mens mindes with faith? why did he suffer the whole worlde to be deceaued so many hundred yeares? why doth hee not in these dayes also open a doore to the preching of the Gospell in many nations:
why does he not lighten all men's minds with faith? why did he suffer the Whole world to be deceived so many hundred Years? why does he not in these days also open a door to the preaching of the Gospel in many Nations:
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Let them say what they will, and into what shape soeuer they turne them selues, they shal yet be enforced to confesse, that the outwarde calling is not vniuersall nor common to all men.
Let them say what they will, and into what shape soever they turn them selves, they shall yet be Enforced to confess, that the outward calling is not universal nor Common to all men.
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But let vs sée also what be the duties of them, vnto whome God will turn this pure language, that he may lighten them, with the knowledge of his sonne and their saluation.
But let us see also what be the duties of them, unto whom God will turn this pure language, that he may lighten them, with the knowledge of his son and their salvation.
But they deuise Gods vnto them selues of their owne braine, which indéede are no Gods. But the godly being taught by the scriptures, do call vpon the true God,
But they devise God's unto them selves of their own brain, which indeed Are no God's But the godly being taught by the Scriptures, do call upon the true God,
The German phrase of speaking is agréeable to the Hebrew phrase, wherin they are saide to cary on both shoulders, which doing any thing dissemblingly, réele now this way, now that way. 2. Thus:
The Germane phrase of speaking is agreeable to the Hebrew phrase, wherein they Are said to carry on both shoulders, which doing any thing dissemblingly, reel now this Way, now that Way. 2. Thus:
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But men ow them selues wholly vnto God, they giue thē selues therfore wholy vnto him by faith, they call vppon him alone in all their necessitie, they acknowledge that all their welfare commeth from him,
But men owe them selves wholly unto God, they give them selves Therefore wholly unto him by faith, they call upon him alone in all their necessity, they acknowledge that all their welfare comes from him,
But séeing these bee exercises of them that be godly indeede, it is euident enough what a man may iudge of the folke of our time, which neither call onely vpon GOD,
But seeing these bee exercises of them that be godly indeed, it is evident enough what a man may judge of the folk of our time, which neither call only upon GOD,
Hée speaketh not of a godly bashfulnesse, which the godly cōceaue of the remembraunce of their sinnes, wherby also it commeth to passe, that they dare scarsly lift their eyes to heauen,
He speaks not of a godly bashfulness, which the godly conceive of the remembrance of their Sins, whereby also it comes to pass, that they Dare scarcely lift their eyes to heaven,
For this is not the smallest fruite of true repentaunce, while it causeth that we do not returne again to our sinnes, out wherof we are escaped through the grace of God.
For this is not the Smallest fruit of true Repentance, while it Causes that we do not return again to our Sins, out whereof we Are escaped through the grace of God.
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What fruite had you then in those thinges, wherof you are now ashamed? But this must be referred partely to the effect of Iustification, which is of fayth, wrereby it commeth to passe that our sinnes are not imputed vnto vs, to our euerlasting confusion:
What fruit had you then in those things, whereof you Are now ashamed? But this must be referred partly to the Effect of Justification, which is of faith, wrereby it comes to pass that our Sins Are not imputed unto us, to our everlasting confusion:
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But let vs learne from these thinges, that no man ought in these dayes to bee offended at afflictiō, séeing therby the church is not ouerthrown but exalted,
But let us Learn from these things, that no man ought in these days to be offended At affliction, seeing thereby the Church is not overthrown but exalted,
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This belongeth onely to the godly, which for as much as they sée nothing in any place, wherein they may safely shroud them selues, this is their only stay, yt they fly vnto God, who is called the reuenger of them that be oppressed, the defender of the poore, the patron of the widowes, the father of the fatherlesse,
This belongeth only to the godly, which for as much as they see nothing in any place, wherein they may safely shroud them selves, this is their only stay, that they fly unto God, who is called the revenger of them that be oppressed, the defender of the poor, the patron of the Widows, the father of the fatherless,
neyther yet can they take any of Christ his shéepe out of his handes, there is no neede of any longer declaration, séeing the matter it selfe doth shewe it,
neither yet can they take any of christ his sheep out of his hands, there is no need of any longer declaration, seeing the matter it self does show it,
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Hitherto doth examples of tyrants belong, the most wherof bearing rule both farre and néere, being combred with feare and trembling, do vse a most heedie and pikeout watch for the safetie of their bobies.
Hitherto does Examples of Tyrants belong, the most whereof bearing Rule both Far and near, being cumbered with Fear and trembling, do use a most heedy and pikeout watch for the safety of their bobies.
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But Masinissa although his kingdome was al ouer Asia, and had 54. Sonnes, so thought, that none in all the worlde would be trusty enough vnto him, that he rather vsed a watch of dogges,
But Masinissa although his Kingdom was all over Asia, and had 54. Sons, so Thought, that none in all the world would be trusty enough unto him, that he rather used a watch of Dogs,
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What shal wee say of Dionysius? who yt he might not dread the Barbers razars, would needes haue his daughters learne the Barbars craft, to whom being grown to yeares of discretion, he fearing to cōmitte any cutting instrument, caused his beard to be burned of with walnut and other nut shales being set on fyre.
What shall we say of Dionysius? who that he might not dread the Barbers razars, would needs have his daughters Learn the Barbars craft, to whom being grown to Years of discretion, he fearing to commit any cutting Instrument, caused his beard to be burned of with walnut and other nut shales being Set on fire.
but from whence commeth this? because they hauing an euill conscience wtin themselues, cannot but feare those, whom they knowe they haue done great wrong vnto.
but from whence comes this? Because they having an evil conscience within themselves, cannot but Fear those, whom they know they have done great wrong unto.
The condition of the godly is farre otherwise, which saye with the Apostle, If God be with vs, who can be against vs. Being stirred vp wt the consideration of these thinges, let vs hope in God, let vs cal vpon him, let vs giue vp our selues vnto him a liuing sacrifice, let vs diligently follow the studie of righteousnesse,
The condition of the godly is Far otherwise, which say with the Apostle, If God be with us, who can be against us Being stirred up with the consideration of these things, let us hope in God, let us call upon him, let us give up our selves unto him a living sacrifice, let us diligently follow the study of righteousness,
and trueth, that we may happily ende the course of this life, and in time to come liue alwaies in heauen with Iesus Christ our lord, to whome al thankes giuing, honour, glory,
and truth, that we may happily end the course of this life, and in time to come live always in heaven with Iesus christ our lord, to whom all thanks giving, honour, glory,
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For it is so farre of, that God will suffer his Church to perishe, and come to decay, that by this captiuitie and exercise of affliction, it shall be more increased, and made more pure.
For it is so Far of, that God will suffer his Church to perish, and come to decay, that by this captivity and exercise of affliction, it shall be more increased, and made more pure.
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and bringeth many things, which cannot be otherwise vnderstood, then of Christ, as those thinges are, that hee spake a little before of the calling of the Ethiopians, and other nations;
and brings many things, which cannot be otherwise understood, then of christ, as those things Are, that he spoke a little before of the calling of the Ethiopians, and other Nations;
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but because the Church should be exercised with many tribulations, which oftētimes cause the truth of the promises to be doubted of, he addeth a more full confirmation of this place.
but Because the Church should be exercised with many tribulations, which oftentimes cause the truth of the promises to be doubted of, he adds a more full confirmation of this place.
These thinges he speaketh to the captiues, or to them yt were to be led into captiuitie, yt they might conceiue not onely a firme and sure hope of deliuerāce,
These things he speaks to the captives, or to them that were to be led into captivity, that they might conceive not only a firm and sure hope of deliverance,
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Because it is a very harde matter for them that are brought into affliction to conceaue sure hope of deliueraunce when they be on euery side beset with the terrors of death.
Because it is a very harden matter for them that Are brought into affliction to conceive sure hope of deliverance when they be on every side beset with the terrors of death.
That is, he hath drawne euery action, and stopped the course of the lawe, (as we call it) which he had commenced against thée, together with those punishmēts which ye had deserued for transgressing.
That is, he hath drawn every actium, and stopped the course of the law, (as we call it) which he had commenced against thee, together with those punishments which you had deserved for transgressing.
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This agreeth with that saying of Isay, who in like maner foreshewing of their returne from Babylon, doeth admonish the Priestes and Prophets of their dutie,
This agreeth with that saying of Saiah, who in like manner foreshowing of their return from Babylon, doth admonish the Priests and prophets of their duty,
God is said then to be present with vs, when by manifest arguments he doeth declare his goodnes and grace towards vs. And from hence hee bringeth in this saying:
God is said then to be present with us, when by manifest Arguments he doth declare his Goodness and grace towards us And from hence he brings in this saying:
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He turned also their enemies far from them, when by the Medes & Persians he bereaued the Babylonians & Caldiās of their kingdome, and all their strength.
He turned also their enemies Far from them, when by the Medes & Persians he bereaved the Babylonians & Caldians of their Kingdom, and all their strength.
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when to them being returned again, he restored their temple and outward worship, which consisted altogether in the sacraments or outward signes of his heauenly grace & goodnes,
when to them being returned again, he restored their temple and outward worship, which consisted altogether in the Sacraments or outward Signs of his heavenly grace & Goodness,
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But because these things, as we said before, were foreshewes and entraunces, of that redemption which shoulde be in Christ, in him also they haue their accomplishment,
But Because these things, as we said before, were foreshows and entrances, of that redemption which should be in christ, in him also they have their accomplishment,
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& although hée hath caryed his bodie away vp to heauen, that hee might be there as an interest or pledge to beare witnesse of that heuenly and blessed life of our bodies, which in time to come they shall haue,
& although he hath carried his body away up to heaven, that he might be there as an Interest or pledge to bear witness of that heavenly and blessed life of our bodies, which in time to come they shall have,
That your king Messias, which I sayde should alwayes be amongst you, will at all times stirre vp Prophets & teachers, which may comforte and incourage thee being in daunger:
That your King Messias, which I said should always be among you, will At all times stir up prophets & Teachers, which may Comfort and encourage thee being in danger:
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that you giue not ouer for any temptations, &c. And truely, as appertaining to their returne from Babylon, there wanted not then such as might cheere them being tyed many wayes,
that you give not over for any temptations, etc. And truly, as appertaining to their return from Babylon, there wanted not then such as might cheer them being tied many ways,
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But this promise doth principally belong to the kingdom of Christ, who to his Church (as the Apostle witnesseth) alwayes giueth some Apostles, some Prophets, some Euangelists, som pastors, & some doctors, &c:
But this promise does principally belong to the Kingdom of christ, who to his Church (as the Apostle Witnesseth) always gives Some Apostles, Some prophets, Some Evangelists, Some Pastors, & Some Doctors, etc.:
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And it is worth the diligent marking, yt both here & in many other places the ministrie of the word is reckoned, among the argumēts of cōsolatiō, yt we may learn to iudge of it rightly,
And it is worth the diligent marking, that both Here & in many other places the Ministry of the word is reckoned, among the Arguments of consolation, that we may Learn to judge of it rightly,
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But vnto many it séemeth a matter of small weight, and the godly themselues doe not alwaies acknowledg the gret goodnesse therof, especially when they haue peace and quietnes at will.
But unto many it Seemeth a matter of small weight, and the godly themselves do not always acknowledge the great Goodness thereof, especially when they have peace and quietness At will.
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But when either the daungers of persecution, or inward broylings doe aryse, by and by with great and carefull desire of the minde they aske after the word, which before they despised and cared not for.
But when either the dangers of persecution, or inward broilings do arise, by and by with great and careful desire of the mind they ask After the word, which before they despised and cared not for.
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For herevnto belongeth which he saith, Feare you not. For as much as the tremblinges of the conscience can no other way be pacified then by sure remission of sinnes, which we obtaine in Christ alone.
For hereunto belongeth which he Says, fear you not. For as much as the tremblings of the conscience can no other Way be pacified then by sure remission of Sins, which we obtain in christ alone.
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Of that part the Angell beginneth, when to the shepheardes that were made afraid with a shining from heauen, he saith, Feare not, for I bring you tidings of great ioy, &c. But it must be referred vnto repentance, that he saith, And let not thy handes be letten downe.
Of that part the Angel begins, when to the shepherds that were made afraid with a shining from heaven, he Says, fear not, for I bring you tidings of great joy, etc. But it must be referred unto Repentance, that he Says, And let not thy hands be let down.
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These two thinges must alwayes bee coupled together in the doctrine of the Church, least any should dispaire being swallowed vp of the conscience of their sinnes,
These two things must always be coupled together in the Doctrine of the Church, lest any should despair being swallowed up of the conscience of their Sins,
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But this place doeth principally condemne their slouth, which when they heare, that the restoring of the Church is the worke of God, do forthwith let downe their handes,
But this place doth principally condemn their sloth, which when they hear, that the restoring of the Church is the work of God, do forthwith let down their hands,
he therefore shall see you contending with the world and the prince thereof, and wil giue you strength, wherby ye may wrastle out of all difficulties,
he Therefore shall see you contending with the world and the Prince thereof, and will give you strength, whereby you may wrestle out of all difficulties,
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when he saieth that he will not cast vs away for our sinnes, so that rather as a louing father he will reioyce in the familiaritie of his children, yea he will quiet himselfe (saith he) in his lore. That is, hée wil not fill all thinges with franticke and horrible outcries (as men that bee wrathfull,
when he Saith that he will not cast us away for our Sins, so that rather as a loving father he will rejoice in the familiarity of his children, yea he will quiet himself (Says he) in his lore. That is, he will not fill all things with frantic and horrible Outcries (as men that be wrathful,
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so it is confirmed by the example of the scriptures, which in an other place by the similitude of silence doth expresse the goodnes of god, wherwith he pardoneth our sins.
so it is confirmed by the Exampl of the Scriptures, which in an other place by the similitude of silence does express the Goodness of god, wherewith he Pardoneth our Sins.
He shall not contende nor cry, neither shall any man heare his voyce in the streetes, &c. But in this present place he repeteth for cōfirmation sake that, that he had spoken, of ioy, & saith:
He shall not contend nor cry, neither shall any man hear his voice in the streets, etc. But in this present place he repeateth for confirmation sake that, that he had spoken, of joy, & Says:
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He shal reioyce ouer thee with ioy, &c. But all these thinges are to be considered of vs vnto that end, whervnto the Prophet spake them to ye people of that age,
He shall rejoice over thee with joy, etc. But all these things Are to be considered of us unto that end, whereunto the Prophet spoke them to the people of that age,
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And that after a certain time, that is when the appoynted or foreordained time shal come This word moued is, in the Hebrewe, which doeth not signifie any time,
And that After a certain time, that is when the appointed or foreordained time shall come This word moved is, in the Hebrew, which doth not signify any time,
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That is to say, I will deliuer them, because they be members of my Church, which hitherto haue borne the burthen of reproch, that is, banishment being filled with reproch & shame.
That is to say, I will deliver them, Because they be members of my Church, which hitherto have born the burden of reproach, that is, banishment being filled with reproach & shame.
and wil take vengeance vpon them, And saue her that halteth, & gather her that was cast out. &c. So he tearmeth the people of Iudea, which because they halted very abhominably in religion, were cast out, and led away into exile.
and will take vengeance upon them, And save her that halteth, & gather her that was cast out. etc. So he termeth the people of Iudea, which Because they halted very abominably in Religion, were cast out, and led away into exile.
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that is, I wil make them notable and famous in all the Land of their shame, that is, in their enemies Land, where hitherto they haue béene laid abroad to reproches and scornings.
that is, I will make them notable and famous in all the Land of their shame, that is, in their enemies Land, where hitherto they have been laid abroad to Reproaches and scornings.
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but immediately he maketh mention of the appoynted time, yt they might learn with greater patiēce to beare the abod of 70. yeares, which must first passe ere they be deliuered,
but immediately he makes mention of the appointed time, that they might Learn with greater patience to bear the Abod of 70. Years, which must First pass ere they be Delivered,
for after these 70. yeares were expired, the Monarchy of the Babylonians was translated to the Medes, & Persians, & the Captiues had not only libertie to return again,
for After these 70. Years were expired, the Monarchy of the Babylonians was translated to the Medes, & Persians, & the Captives had not only liberty to return again,
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but were also let goe wt cōmendatiō & praise. &c. But because these things in ye end had their full accōplishment in Christ, the same therfore ought to bee trāslated vnto his Church, that we may vnderstand what shalbe ye conditiō therof for euer.
but were also let go with commendation & praise. etc. But Because these things in you end had their full accomplishment in christ, the same Therefore ought to be translated unto his Church, that we may understand what shall you condition thereof for ever.
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Moreouer, although the power of the enemies of the church, be neuer so houge and their outrage neuer so vntamed, wherwith they indeuour to stay the restitution thereof:
Moreover, although the power of the enemies of the Church, be never so huge and their outrage never so untamed, wherewith they endeavour to stay the restitution thereof:
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Such is the state also of al ye Martyrs, neither doth it come seldomly to passe, yt the wicked enemies of the godly, do beare witnesse of their innocencie.
Such is the state also of all you Martyrs, neither does it come seldomly to pass, that the wicked enemies of the godly, do bear witness of their innocence.
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So did Plinius Secundus declare the maners of the christians to Traianus. And Cornelius Tacitus defendeth their report against the reprofes of Nero, who wold haue had them blamed for burning the Citie.
So did Pliny Secundus declare the manners of the Christians to Trajan. And Cornelius Tacitus defendeth their report against the reproofs of Nero, who would have had them blamed for burning the city.
Eternall glory in the heauens will follow in time to come, and the crowne of righteousnes, that neuer fadeth, which the Lord hath prepared for all them that loue his cōming.
Eternal glory in the heavens will follow in time to come, and the crown of righteousness, that never fades, which the Lord hath prepared for all them that love his coming.
But let vs remember that this is the last conflict of Antichrist, and that, that wished for day is not far of, wherein the whole frame of ye world shal with vs be freed from corruption,
But let us Remember that this is the last conflict of Antichrist, and that, that wished for day is not Far of, wherein the Whole frame of you world shall with us be freed from corruption,
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but we shall possesse the promised kingdome with Christ Iesus our Sauiour, to whome all thankes giuing, honour, glory and power be giuen for euer. Amen.
but we shall possess the promised Kingdom with christ Iesus our Saviour, to whom all thanks giving, honour, glory and power be given for ever. Amen.
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